The Key of Solomon
Edited by S. Liddell MacGregor Mathers
Revised by Joseph H. Peterson,
For a reprint of Mathers’ edition, see listing at Amazon.com
INTRODUCTION by Joseph H. Peterson.
The Key of Solomon is the most famous and important of all Grimoires, or handbooks of Magic. As A.E. Waite has stated (BCM, pg. 58) “At the head of all, and, within certain limits, the inspiration and the source of all, stands the Key of Solomon. … Mr. Mathers’ presentation of the Key of Solomon, which is still in print, though the work of an uncritical hand, must be held to remove the necessity for entering into a detailed account of the contents of that curious work. … The Key of Solomon can scarcely be judged accurately in the light of its English version, for the translator, preternaturally regarding it as a highly honourable memorial of lawful magic, has excised as much as possible the Goëtic portions, on the ground that they are interpolations, which is of course arbitrary.”
Mr. Waite’s harsh criticism is hardly justified. In fact, Mathers excised very little. Actually, three of the four significant excisions are operations dealing with love magic (Colorno, chapters 11-13: The experiment of Love, and how it should be performed; The experiment or operation of the fruit; Of the operation of love by her dreams, and how one must practice it. The fourth excision is chapter 14: Operations and experiments regarding hate and destruction of enemies.)
It is true that the Mathers edition would not be considered critical by modern standards of scholarship (but Waite’s editions of various esoteric texts leave far more to be desired than Mathers’). Especially wanting are a proper critical apparatus, an analysis of the relation between manuscripts, and better utilization of the Latin and Italian manuscripts. Nevertheless, this edition has stood the test of time.
Of course, none of the manuscripts used by Mathers qualify as “ancient” or even “medieval”; the oldest is probably 16th century. There are however precedents going back further, on which see Richard Greenfield’s Traditions of Belief in Late Byzantine Demonology.
Mathers’ translation is almost entirely dependant on French Colorno manuscript exemplars dating 18th century. These are represented by the Kings 288, Harley 3981, and Sloane 3091 manuscripts. Kings 288 and Harl. 3981 indicate they were translated by Abraham Colorno, which phrase is missing from Sl. 3091. Of these Sl. 3091 and Kings 288 are easier to read. Abraham Colorno, a Jewish engineer of Mantua (fl. 1578-1598), translated it into Italian. Kings 288 includes some phrases which are missing from Harley 3981, so the former is probably not a direct ancestor of the latter. Sl. 3091 likewise has some phrases missing from the others, and regularly replaces “Amen” with “Ainsi soit-il” (so be it). Although Mathers felt Sl3091 “has many errors of transcription,” I have generally found it to be the most correct of the Colorno group (i.e. between Sl3091, H3981, K288, and L1202.)
In addition, Mathers made significant use of Lansdowne 1202, even though he pronounces it “more concise in style.” Its title page reads: “LES VRAIS CLAVICULES DU ROI SALOMON PAR ARMADEL.” The wording in L1202 often coincides exactly with the Colorno manuscripts, which convinces me that it was based mainly on a Colorno ancestor. However the frequent deviations and elisions suggest to me that the editor was trying to make a more concise and readable edition, which of course makes its authority less reliable. L1202 displays simple mistakes in some of the Latin passages. It also regularly replaces “Amen” with “Ainsi soit-il”. Where K288 differs from H3981, L1202 generally seems to follow the latter. Where Sl3091 differs from the others, L1202 generally follows it. However, L1202 can’t be a direct ancestor of Sl3091 since it contains elements missing from the latter, such as the missing Psalm and “Anefeneton” from book 2 chapter 17. Nonetheless, it is safe to say that L1202 is derived from a closely related manuscript.
Also heavily used by Mathers was LES VÉRITABLES CLAVICULES DE SALOMON, Traduites de l’Hebreux en langue Latine Par le Rabin ABOGNAZAR (Lansdowne MSS 1203.) Its inclusion by Mathers is puzzling because it is utterly different in content from the other manuscripts (aside from a few of the pentacles at the end of the manuscript) and really should stand alone as a separate text. Another copy can be found in ms. franç. 25314 de la Bibliothèque nationale.
Additional 10862 is primarily written in Latin, although the descriptions of the pentacles are in Italian. It was written ca. 17th century. Mathers considered it his oldest and sole Latin source, but makes only limited use of it. Contrary to what Mathers wrote, I did not find it particularly difficult to read once I got use to the orthography; likewise it has very few abbreviations: Besides using “&” for “per” (particle and prefix) it frequently uses abbreviations for “-tur” and “-bus” which are sometimes indistinguishable. It doesn’t distinguish between u and v, and uniformly uses an archaic form of the ae-ligature (e-ogonek). It is somewhat more succinct than the Colorno manuscripts, so may preserve some earlier stage in the evolution of the text. There are also frequent variations from the other manuscripts, many of which are clearly errors. The nature of the mistakes leads me to believe that its archetype was difficult to read. The pentacles are labelled with the appropriate colors. The Latin sometimes corresponds closely with that in Aub. 24, however some of the text differs considerably.
Article 2 of Ad. 10862 is an Italian manuscript titled Zecorbenei, overo Clavicola dal re Salomone. This is no doubt a version of the Zekerboni (or Secorbeni; also compare “Zecorbeni” in Aub. 24) and ascribed to Peter Mora (aka Pietro Mora or Pierre Mora). In Ritual Magic (1949, pp. 135 f., p. 310) E. M. Butler describes Mora as an “alchemist, black magician, said to be a Satanist and poisoner who lived in Milan early in the seventeenth century, and burnt there after having confessed (under torture) to those crimes…” Casanova seems to have possessed a version of the same work under the name Zecor-ben or Zecorben. (Butler, loc. cit., Casanova, History of My Life, translated by Willard Trask, Volumes III & IV, 1967, p. 200).
Sloane 1307 is in Italian, and is also ca. 17th century. Prayers and conjurations are in Latin. It has much material not found in other manuscripts. Some of the material however can be found in Ad. 10862 art. 2 (“Zecorbeni”) mentioned above. It is hard to read, except for the mystical names which are carefully done. It shares a lot of readings with Sl. 2383 (see below). Sl. 1307 only has thirteen pentacles, and much of the lettering in them is in Roman letters instead of the Hebrew found in most other manuscripts.
Since Mathers’ edition was published, many more manuscripts have been uncovered, including the following:
|Harl. 5596.||British Library, Harleian MS. 5596. Fifteenth century. One of a number of Greek manuscript of a text referred to as The Magical Treatise of Solomon. The complete text has been published by Armand Delatte inAnecdota Atheniensia (Liége, 1927, pp. 397-445.) Its contents are very similar to the Clavicula, and it may be the prototype of the entire genre. It has been described in Richard Greenfield’s Traditions of Belief in Late Byzantine Demonology (Amsterdam: Hakkert, 1988). This manuscript is also described in some detail by Dennis Duling in the introduction to his translation of the Testament of Solomon, as it also contains an incomplete version of the Testament. (in Charlesworth, The Old Testament Pseudepigrapha, Vol. 1,New York, Doubleday, 1983, pp. 935-987.)|
|D388||Clavicula Salomonis filii David. (Printed book) (n.p., 1600?) 48 pages. Title page is vellum. Most of text is in Latin, with portions also in Dutch and German (Last page, after concluding Clavicula Salomonis contains a list of the names of God, in German.) Woodcut B on page 3 has “VX/XXX” in center, and the B has priapus on left and right. Text commences with “Benedictio Libri. † Benedicat te Liber Pater + Benedicat te liber Filius…” Text (p 29) cites Agrippa. Part of the Duveen Collection. University of Wisconsin-Madison, Memorial Library, Special Collections.|
|Sl. 2383.||British Library Sloane MS. 2383. 17th century. Titled Clavis libri secretorum. Not used by Mathers. 63 folios. This manuscript has no pentacles. It is a small volume (about 5 in wide) with large lettering and a lot of “white space”. Writing varies from very neat and legible to scrawling. Only part of the second book of Clavicula Salomonis is represented. It shares many elements with Sl. 3847 (see below), including some Christian elements not found in the other manuscripts (such as the Te Deum). It also lacks some of the Christian elements found in Sl. 3847, so is important in understanding the Christianization (or de-Christianization) of the text. The Latin of Sl. 2383 does not agree with that of Sl. 3847. It is not clear to me at this time why. Perhaps it is also an independent translation. Sl. 2383 also shares many elements with Sl. 1307.|
|Aub. 24.||The Bodleian Library, Aubrey MS. 24. Dated 1674. Titled Zecorbeni sive Claviculae Salomonis libri IV in quibus I De Praeparementis, II De Experimentis, III De Pentaculis, IV De Artibus. Written by John Aubrey who noted: “A MSS never yet printed, that I could heare of. Sum Aubrey 1674, May 9. The book from whence I transcribed this was writt by an Italian, and in a very good hand.” 103 folios. In Latin and English. The wording of this is often identical with Ad. 10862, but lacking many of the mistakes found in the latter. The text is also fuller than in Ad. 10862, and is somewhat closer to the Colorno manuscripts. The text is rearranged in a more logical order. It is evident that the manuscript he was copying from preserved an earlier orthography, since he frequently preserves and is occasionally even seen to correct the older forms: For example, fol 81v he wrote “adiuro”, then corrected it to “adjuro.” He also frequently preserves the old e-ogonek form of the ae ligature, and other archaisms.|
|Mich. 276.||Bodleian Library Michael MS. 276. 62 folios. The title reads Clavicolo di Salomone Re d’Israel figlio de David. Bound with Hebrew MS. Prayers and conjurations are in Latin, but frequently exhibit simple mistakes (e.g. “sine mona” for “sine mora”). There are other places where it seems to represent the original text more accurately than Aub. 24 or Ad. 10862, for example the list of Sephiroth in chapter 5. The text is much abbreviated compared with the other manuscripts.|
|W||London, Wellcome Institute MS. 4668. Clavicula in Italian and Latin: preceded by ‘Tre tavole di Livio Agrippa’ 96 pages + 57 folios. Folio. Circa 1775. Very carefully written and legible.|
|Ad. 36674.||British Library, Additional MS. 36674. Titled The Key of Knowledge. Mid- to late-16th century.|
|Sl. 3645.||British Library, Sloane MS. 3675. 17th century. Seems to be based solely on Ad. 36674.|
|Sl. 3847.||Titled The Clavicle of Solomon, revealed by Ptolomy the Grecian. Dated 1572, making it one of the earliest manuscripts of the Key of Solomon. It contains a prologue which corresponds with Mathers’ Introduction (of Iohe Grevis) from Ad. 10862. This manuscript also has strong Christian elements. Prayers and conjurations are in Latin.|
|A1655||Dated 1655. Printed edition titled Clavicule of Solomon, quarto, 125 pages. Mentioned in Nouveaux Mémoires d’Histoire, do Critique, et de Littérature, par M. l’Abbé d’Artigny, Vol. 1, Paris, 1749. p. 36-37. Cited by Waite, BCM, p. 60, n. 1.|
|Gollancz, 1914.||Facsimile published by Gollancz as Sepher Maphteah Shelomoh (Book of the Key of Solomon) (Oxford, 1914). The manuscript dates to around 1700. G. Scholem edited the text in ‘Some Sources of Jewish-Arabic Demonology’, in Journal of Jewish Studies, xvi (1965). It contains a large number of Greek (such as Sabaoth), Latin, and Italian elements. Also has Christian elements, such as the use of a cross put in holy water (fol. 37a, cited by Rohrbacher-Sticker in ‘A Hebrew Manuscript of Clavicula Salomonis, Part II. in the British Library Journal, Vol. 21, 1995, pp. 132.) It is probably (as Scholem puts it) a late adaptation of a ‘Latin (or rather Italian) Clavicula text of the renaissance period’ (ibid p. 6.).|
|Or. 6360.||17th or 18th century. Described by Claudia Rohrbacher-Sticker in ‘Maphteah Shelomoh: A New Acquisition of the British Library’ in Jewish Studies Quarterly, vol. 1 (1993/94, p. 263-270.)|
|Or. 14759.||British Library Oriental MS. 14759. 53 folios. Proved to be a continuation of Or. 6360. Described by Claudia Rohrbacher-Sticker in ‘A Hebrew Manuscript of Clavicula Salomonis, Part II.’ in the British Library Journal, Vol. 21, 1995, pp. 128-136.|
|Ros. 12.||Bibliotheca Rosenthaliana in Amsterdam. 18th century transcript from a copy by Judah Perez (London, 1729).|
|BN 2346.||Bibliothèque de l’Arsenal, now incorporated into Bibliothèque de Nationale. 18th century. Title reads Les Clavicules de Rabbi Salomon. Mentioned by Grillot de Givry in Witchcraft, Magic & Alchemy, (New York: Dover, 1931, esp. pp. 342 and figure 315.) Also mentioned by Waite, BCM p. 59 n 2.|
|BN 2348.||Bibliothèque de l’Arsenal, now incorporated into Bibliothèque de Nationale. 18th century. Title reads Livre de la Clavicule de Salomon, roy des Hébreux. This is another example of the Colorno class of manuscripts. Mentioned by Grillot de Givry in Witchcraft, Magic & Alchemy, (New York: Dover, 1931, esp. pp. 103-106 and figures 75, 162, 311, and 314.)|
|BN 2349.||Bibliothèque de l’Arsenal, now incorporated into Bibliothèque de Nationale. 18th century. Title reads Les vrais Clavicules du roy Salomon, traduitte de l’hébreu par Armadel. This seems to be related to L1202. Mentioned by Grillot de Givry in Witchcraft, Magic & Alchemy, (New York: Dover, 1931, esp. pp. 103-106 and figures 76, 81, and plate facing pg. 108.)|
|BN 2350.||Bibliothèque de l’Arsenal, now incorporated into Bibliothèque de Nationale. 18th century. It too contains a prologue corresponding with Mathers’ Introduction (of Iohe Grevis) from Ad. 10862. This time the variation of the name is Tozgrec. It also calls the quill knife “Arthame” and conflates it with the ritual knife. Mentioned by Grillot de Givry in Witchcraft, Magic & Alchemy, (New York: Dover, 1931, esp. pp. 103-106 and figure 74.)|
|BN 2497.||Bibliothèque de l’Arsenal, now incorporated into Bibliothèque de Nationale. 18th century. Titled Les vrais Talismans, pentacles, et cercles. Mentioned by Grillot de Givry in Witchcraft, Magic & Alchemy, (New York: Dover, 1931, p. 341 and figure 313.)|
|BN 2790.||Bibliothèque de l’Arsenal, now incorporated into Bibliothèque de Nationale. 18th century. Titled Zekerboni (compare “Zecorbenei” in Ad. 10862 art. 2 and “Zecorbeni” in Aub. 24) and ascribed to Peter Mora (aka Pietro Mora or Pierre Mora). Also gives a version of the Seal of Solomon. Mentioned by Grillot de Givry in Witchcraft, Magic & Alchemy, (New York: Dover, 1931, pp. 110, 187, 325, and figure 82.)|
|BN 2791.||Bibliothèque de l’Arsenal, now incorporated into Bibliothèque de Nationale. 18th century. Titled Livre Second de la Clavicule de Salomon, ou le véritable Grimoire. Mentioned by Waite in BCM, p. 59, n. 2.|
|BL Sloane 364A ff. 1-47|
|BL Sloane 3805 ff. 111-114|
A partial stemma probably looks like this (where a is a Latin prototype, b is an Italian translation by Colorno, and g a French Colorno prototype). e is a Christianized Latin prototype.
OTHER PRINTED EDITIONS
|P1641||Another French version was recently published in Paris, titled Clavicules de Salomon (Paris: Gutenberg, 1980). ISBN 2714413072. 171 p. : ill. en noir et en coul., couv. ill. ; 23 cm + introduction par François Ribadeau Dumas : 16 p. Reprod. en fac-sim. du manuscrit intitulé “La Clavicule de Salomon”, 1641, ayant appartenu à la bibliothèque de Stanislas de Guaïta.|
|P1825||Another French version was recently published in Paris, titled Clavicules de Salomon, 1825 (Paris: Trajectoire, 1997). ISBN 2841970329. Unfortunately it has no information whatever regarding the original text. It is not dependent on Mathers’ edition, and seems to be closely related to Sl. 3847. It contains a prologue which corresponds with Mathers’ Introduction (of Iohe Grevis) from Ad. 10862. This time the variation of the name is Foz Groec (compare Tozgrec). It has no pentacles. It calls the quill knife “Arthame” (p. 88, 90); compare this with K288 ‘artave’ corresponding to ‘artavus’ in the Latin manuscripts. Also like Sl. 3847, orations are in Latin with similar wording, plus it has strong Christian elements.|
|Shah||Idries Shah published a partial edition in his Secret Lore of Magic (New York: Citadel Press, 1958).|
|De Laurence||I cannot begin to convey my contempt for L.W. de Laurence and his bootleg edition of this work, which he retitled The Greater Key of Solomon (Chicago, 1914). Besides taking credit for Mathers’ work, he has made many alterations to the texts in order to promote his mail-order business. As an example, he altered the spell in chapter 9 by inserting “after burning one-half teaspoonful of Temple Incense.” He even inserted ordering information directly into the text. Particularly ironic is his Great Book of Magical Art, Hindoo Magic & Indian Occultism (1915) which is a rip-off (again without acknowledgement) of Frances Barrett’sThe Magus, or Celestial Intelligencer (1801), which in turn is a rip-off of Agrippa’s Occult Philosophy!|
Titre(s) : Clavicules de Salomon [Texte imprimé] / [La Grande clavicule à travers les âges, introduction par François Ribadeau Dumas] Publication : [Paris] : P. Belfond, 1972 Imprimeur / Fabricant : 61-Alençon : impr. Corbière et Jugain Description matérielle : 171 p. : ill. ; 23 cm & fasc. d'introduction (22 p.) Collection : Sciences secrètes Note(s) : Reprod. en fac-sim. du ms. de 1641 intitulé: «La Clavicule de Salomon». _ La couv. porte en plus: «ou le Véritable grimoire secretum secretorum». _ Rel.: 49,50 F Autre(s) auteur(s) : Ribadeau Dumas, François. Préfacier
Titre(s) : Clavicules [Texte imprimé]de Salomon [ @ ], véritable secrets [?sic?] des secrets, révélation des opérations magiques Publication : Paris : [Perthuis,], 1966 Description matérielle : In-16 (15 cm), 96 p., ill. 18 F. [D. L. 8624-66]
This edition is still a work in progress, and feedback is welcome. I am especially interested in hearing of additional Latin and Italian manuscripts.
I have omitted Mathers’ diagrams from this e-text, since they are available in low cost edition from Weiser I have however, supplied examples from various manuscripts for comparison purposes.
The corrections to Mathers’ translation are based on my research; these have all been documented in the footnotes. Some of the lists of mystical names are fairly arbitrary, but I have tried to show enough examples from multiple manuscripts in order to demonstrate the wide variability. This variability makes it difficult to construct a more complete stemma with the manuscripts available to me.
In keeping with all of the manuscripts, I have expanded the frequent lists of Psalms to include the opening words. Since different editions of the Psalms have different numbering schemes, this is less subject to misinterpretation.
Finally, I have removed all of the material from L1203, since it does not belong to the Key of Solomon proper, and is available in its entirety — and in context — in a separate edition.
The pentacles are perhaps the biggest puzzle on the textual tradition of Clavicula Salomonis. Unfortunately Mathers does nothing to elucidate or even acknowledge the puzzle. The order of the pentacles varies widely from manuscript to manuscript. The oldest manuscripts only identify some of them with the planets, and it is apparent that attempts have been made in later manuscripts to identify the rest with planets too, and to reorganize them accordingly. Gollancz’ Hebrew manuscript shows nine pentacles in a section titled “Concerning the sanctity of the nine Kandariri (talismans), (revealed unto King Solomon)” (48a-49a). Perhaps these are the nine mentioned in the text where the spirits are conjured “by the nine medals or pentacles which we have among our symbols.” These nine do not appear in the Oriental manuscript. There is a series of 24 pentacles in the Greek manuscript; they are reminiscent of those in Gollancz, but by no means identical. Some of the pentacles found in the manuscripts used by Mathers are also reminiscent of the Greek and Hebrew ones, but many are clearly late inventions based on Agrippa,Archidoxes, and other sources. Mathers seems to have narrowed those in his edition to exclude most of these clearly later ones. To give some sense of the state of these pentacles I have included many examples in my editions ofL1202 and L1203.
Another area of confusion is the proliferation of ritual implements. The Greek manuscripts seem to only have a single knife. Some of the proliferation of weapons is no doubt due to errors in transcription and translation. For example, where the Latin manuscripts mention a quill knife (artavus), the Italian translator glosses this as a small pruning hook (l’artavo o falcetto), which Mathers mistranslates as “scimitar AND sickle.” It is clear from the drawings that only one implement is being referred to.
Conspicuously absent is the Ring of Solomon, which figures prominently in folklore, as well as the Testament of Solomon, the Magical Treatise of Solomon, and the Lemegeton or Lesser Key of Solomon. Although it is mentioned in one of the conjurations, its construction and use is not otherwise mentioned.
Another curiosity involves the magical wand. Although prominent in most Clavicula manuscripts — not to mention folk literature and the Greek Magical Papyri — it is conspicuously absent from the Greek, Hebrew, andEnglish manuscripts.
The Key of
Solomon the King
Now first Translated and Edited from Ancient Manuscripts in the
Revised edition by Joseph H. Peterson, copyright 2005.
In presenting this celebrated magical work to the student of occult science some few prefatory remarks are necessary.
|The Key of Solomon, save for a curtailed and incomplete copy published in France in the seventeenth century, has never yet been printed, but has for centuries remained in manuscript form inaccessible to all but the few fortunate scholars to whom the inmost recesses of the great libraries were open. I therefore consider that I am highly honored in being the individual to whose lot it has fallen to usher it into the light of day.The fountain-head and storehouse of Qabalistical magic, and the origin of much of the ceremonial magic of mediæval times, the ‘Key’ has been ever valued by occult writers as a work of the highest authority; and notably in our own day Eliphaz Lévi has taken it for the model on which his celebrated ‘Dogme et Rituel de la Haute Magie‘ was based. It must be evident to the initiated reader of Lévi, that the Key of Solomon was his text book of study, and at the end of this volume I give a fragment of an ancient Hebrew manuscript of the Key of Solomon, translated and published in the Philosophie Occulte, as well as an invocation called the ‘Qabalistical Invocation of Solomon,’ which bears close analogy to one in the First Book, being constructed in the same manner on the scheme of theSephiroth.
The history of the Hebrew original of the Key of Solomon, is given in the introductions, but there is every reason to suppose that this has been entirely lost, and Christian, the pupil of Lévi, says as much in his Histoire de la Magie.
I see no reason to doubt the tradition which assigns the authorship of the ‘Key’ to King Solomon, for among others Josephus, the Jewish historian, especially mentions the magical works attributed to that monarch; this is confirmed by many Eastern traditions, and his magical skill is frequently mentioned in theArabian Nights.
There are, however, two works on black magic, the Grimorium Verum, and the Clavicola di Salomone ridolta, which have been attributed to Solomon, and which have been in some cases especially mixed up with the present work; but which have nothing really to do therewith; they are full of evil magic, and I cannot caution the practical student too strongly against them.
There is also another work called Lemegeton or the Lesser Key of Solomon the King, which is full of seals of various spirits, and is not the same as the present book, though extremely valuable in its own department.
In editing this volume I have omitted one or two experiments partaking largely of black magic, and which had evidently been derived from the two goetic works mentioned above; I must further caution the practical worker against the use of blood; the prayer, the pentacle, and the perfumes, rightly used, are sufficient; and the former verges dangerously on the evil path. Let him who, in spite of the warnings of this volume, determines to work evil, be assured that evil will recoil on himself and that he will be struck by the reflex current.
This work is edited from several ancient MSS. in the British Museum which all differ from each other in various points, some giving what is omitted by the others, but all unfortunately agreeing in one thing, which is the execrable mangling of the Hebrew words through the ignorance of the transcribers. But it is in the pentacles that the Hebrew is worse, the letters being so vilely scribbled as to he actually undecipherable in some instances, and it has been part of my work for several years to correct and reinstate the proper Hebrew and magical characters in the pentacles. The student may therefore safely rely on their being now as nearly correct in their present reproduction as it is possible for them to be. I have therefore, wherever I could, corrected the Hebrew of the magical names in the conjurations and pentacles; and in the few instances where it was not possible to do so, I have put them in the most usual form; carefully collating throughout one MS. with another. The chapters are a little differently classed in the various MSS., in some instances the matter contained in them being transposed, &c. I have added notes wherever necessary.
The MSS. from which this work is edited are: — Add. MSS., 10,862; Sloane MSS., 1307 and 3091; Harleian MSS., 3981; King’s MSS., 288; and Lansdowne MSS., 1202 and 1203; seven codices in all.
|Of all these 10,862 Add. MSS. is the oldest, its date being about the end of the sixteenth century1; 3981 Harleian is probably about the middle of the seventeenth century2; the others of rather later date.||1. The British Library catalogue entry lists this as 17th century. -JHP2. Harley 3981 is probably eighteenth century. -JHP|
|Add. MSS. 10,862 is written in contracted Latin, and is hard to read, but it contains chapters which are omitted in the others and also an important introduction. It is more concise in its wording. Its title is short, being simply ‘The Key of Solomon, translated from the Hebrew language into the Latin.’ An exact copy of the signature of the writer of this MS. is given in figure 93.3 The pentacles are very badly drawn.||3. Manuscript title reads “SALOMONIS Clavicula, ex idiomate Hebræo in Latinum traducta”. The signature appears to read ‘Ibau Abraham.’ It was written ca. 17th century. It is bound with an second copy in Italian titled “Zecorbenei, overo Clavicola dal Re Salomone.” -JHP.|
|3981 Harleian MSS.; 288 King’s MSS.; and 3091 Sloane MSS., are similar, and contain the same matter and nearly the same wording; but the latter MS. has many errors of transcription. They are all in French. The conjurations and wording of these are much fuller than in 10,862 Add. MSS. and 1202 Lansdowne MSS. The title is “The Key of Solomon King of the Hebrews, translated from the Hebrew Language into Italian by Abraham Colorno, by the order of his most Serene Highness of Mantua; and recently put into French.” The pentacles are much better drawn, are in coloured inks, and in the case of 3091 Sloane MSS., gold and silver are employed.
1307 Sloane MSS. is in Italian; its title is ‘La Clavicola di Salomone Redotta et epilogata nella nostra materna lingua del dottissimo Gio Peccatrix.’ It is full of black magic, and is a jumble of the Key of Solomon proper, and the two black magic books before mentioned. The pentacles are badly drawn. It, however, gives part of the introduction to 10,862 Add. MSS., and is the only other MS. which does, save the beginning of another Italian version which is bound up with the former MS., and bears the title ‘Zecorbenei.’
|1202 Lansdowne MSS. is ‘The True Keys of King Solomon, by Armadel.’ It is beautifully written, with painted initial letters, and the pentacles are carefully drawn in coloured inks. It is more concise in style, but omits several chapters. At the end are some short extracts from the Grimorium Verum with the seals of evil spirits, which, as they do not belong to the Key of Solomon proper, I have not given. For the evident classification of the ‘Key’ is in two books and no more.4||4. This additional material is titled Livre Troisieme (“Book 3”) and Livre Quatrieme (“Book 4”). -JHP|
1203 Lansdowne MSS. is ‘The Veritable Keys of Solomon translated from the Hebrew into the Latin language by the Rabbin Abognazar (?Aben Ezra).’ It is in French, exquisitely written in printing letters, and the pentacles are carefully drawn in coloured inks. Though containing similar matter to the others, the arrangement is utterly different; being all in one book, and not even divided into chapters.
|Mathers probably had in mind the great Sephardic scholar ‘Ibn Ezra (1092-1167) author of the Sefer Hashem. The attribution would of course have to be pseudepigraphic, since Abognazar is heavily dependant on late sources. -JHP|
|The antiquity of the planetary sigils is shown by the fact that, among the Gnostic talismans in the British Museum, there is a ring of copper with the sigils of Venus, which are exactly the same as those given by the mediæval writers on magic.Where Psalms are referred to I have in all instances given the English and not the Hebrew numbering of them.
In some places I have substituted the word AZOTH for ‘Alpha and Omega,’ e.g., on the blade of the knife with the black hilt, Figure 62. I may remark that the magical sword may, in many cases, be used instead of the Knife.
In conclusion I will only mention, for the benefit of non-Hebraists, that Hebrew is written from right to left, and that from the consonantal nature of the Hebrew Alphabet, it will require fewer letters than in English to express the same word.
I take this opportunity of expressing my obligations to Dr. Wynn Westcott for the valuable assistance he has given me in the reconstruction of the Hebrew pentacles.
S. LIDDELL MACGREGOR MATHERS.
From Add. MSS. 10862, ‘The Key of Solomon, translated into Latin from the Hebrew idiom.’
|NOTES:1. This introduction is also found in Sl. 1307, Sl. 3847, and the printed text titledLa Clavicola del Re Salomone (Firenze, 1180) aka Grimorium Verum. Mathers inserts the Preliminary Discourse from L1203 before this. -JHP|
|Treasure up, O my son Roboam! the wisdom of my words, seeing that I, Solomon, have received it from the Lord.Then answered Roboam, and said: How have I deserved to follow the example of my father Solomon in such things, who hath been found worthy to receive the knowledge of all living things through (the teaching of) an angel of God?|
|And Solomon said: Hear, O my son, and receive my sayings, and learn the wonders of God. For, on a certain night, when I laid me down to sleep, I called upon that most holy name of God, IAH, and prayed for the ineffable wisdom, and when I was beginning to close mine eyes, the angel of the Lord, even Homadiel,2 appeared unto me, spake many things courteously unto me, and said: Listen O Solomon! thy prayer before the most high is not in vain, and since thou hast asked neither for long life, nor for much riches, nor for the souls of thine enemies, but hast asked for thyself wisdom to perform justice. Thus saith the Lord: According to thy word have I given unto thee a wise and understanding heart, so that before thee was none like unto thee, nor ever shall arise.||2. Sl1307: “Omadiel”; Sl3847: “Raziel”. -JHP|
|And when I comprehended the speech which was made unto me, I understood that in me was the knowledge of all creatures, both things which are in the heavens and things which are beneath the heavens; and I saw that all the writings and wisdom of this present age were vain and futile, and that no man was perfect. And I composed a certain work wherein I rehearsed the secret of secrets, in which I have preserved them hidden, and I have also therein concealed all secrets whatsoever of magical arts of any masters; any secret or experiments, namely, of these sciences which is in any way worth being accomplished. Also I have written them in this Key, so that like as a key openeth a treasure-house, so this (Key) alone may open the knowledge and understanding of magical arts and sciences.Therefore, O my son! thou mayest see every experiment of mine or of others, and let everything be properly prepared for them, as thou shalt see properly set down by me, both day and hour, and all things necessary; for without this there will be but falsehood and vanity in this my work; wherein are hidden all secrets and mysteries which can be performed; and that which is (set down) concerning a single divination or a single experiment, that same I think concerning all things which are in the Universe, and which have been, and which shall be in future time.
Therefore, O my son Roboam, I command thee by the blessing which thou expectest from thy father, that thou shall make an ivory casket, and therein place, keep, and hide this my Key; and when I shall have passed away unto my fathers, I entreat thee to place the same in my sepulchre beside me, lest at another time it might fall into the hands of the wicked. And as Solomon commanded, so was it done.
And when, therefore (men) had waited for a long time, there came unto the sepulchre certain Babylonian philosophers; and when they had assembled they at once took counsel together that a certain number of men should renew the sepulchre in his (Solomon’s) honour; and when the sepulchre was dug out and repaired the ivory casket was discovered, and therein was the Key of Secrets, which they took with joyful mind, and when they had opened it none among them could understand it on account of the obscurity of the words and their occult arrangement, and the hidden character of the sense and knowledge, for they were not worthy to possess this treasure.
|Then, therefore, arose one among them, more worthy (than the others), both in the sight of the gods, and by reason of his age, who was called Iohé Grevis3, and said unto the others: Unless we shall come and ask the interpretation from the Lord, with tears and entreaties, we shall never arrive at the knowledge of it.||3. I think this is correct, but the name is very indistinctly written in the MS., which is difficult to decipher. In another copy of the Clavicle it is written Iroe Grecis, but I think this is an error. -SLM.Ad. 10862 actually seems to read “Ioè Graecus” (Ioe the Greek). GV reads “Jroe Greco”; In Sloane Ms. 3847 it is clearly rendered as “Ptolomeus the Grecian” This section is also given in P1825. -JHP|
|Therefore, when each of them had retired to his bed,4 Iohé indeed falling upon his face on the earth, began to weep, and striking his breast, and said:||4. Lat. cubiculus (bedroom). -JHP|
|What have I deserved (above others), seeing that so many men can neither understand nor interpret this knowledge, even though there were no secret thing in nature which the Lord hath hidden from me! Wherefore are these words so obscure? Wherefore am I so ignorant?And then on his bended knees, stretching his hands to heaven, he said:
O God, the creator of all, thou who knowest all things, who gavest so great wisdom unto Solomon the son of David the king; grant unto me, I beseech thee, O holy omnipotent and ineffable Father, to receive the virtue of that wisdom, so that I may become worthy by thine aid to attain unto the understanding of this key of secrets.
|And immediately there appeared unto me,5 the angel of the Lord, saying:||5. ‘Mihi’ in MS., but probably a slip for ‘unto him,’ ‘ei.’ -SLM|
|Do thou remember if the secrets of Solomon appear hidden and obscure unto thee, that the Lord hath wished it, so that such wisdom may not fall into the hands of wicked men; wherefore do thou promise unto me, that thou art not willing that so great wisdom should ever come to any living creature, and that which thou revealest unto any let them know that they must keep it unto themselves, otherwise the secrets are profaned and no effect can follow?And Iohé answered: I promise unto thee that to none will I reveal (them), save to the honour of the Lord, and with much discipline, unto penitent, secret, and faithful (persons).
Then answered the angel: Go and read the Key, and its words which were obscure throughout shall be manifest unto thee.
And after this the angel ascended into Heaven in a flame of fire.
Then Iohé was glad, and labouring with a clear mind, understood that which the angel of the Lord had said, and he saw that the Key of Solomon was changed, so that it appeared quite clear unto him plainly in all parts. And Iohé understood that this work might fall into the hands of the ignorant, and he said: I conjure him into whose hands this secret may come, by the power of the creator, and his wisdom, that in all things he may, desire, intend and perform, that this treasure may come unto no unworthy (person), nor may he manifest it unto any who is unwise, nor unto one who feareth not God. Because if he act otherwise, I pray God that he may never be worthy to attain unto the desired effect.
|And so he deposited the Key, which Solomon preserved, in the ivory casket. But the words of the Key are as follows, divided into two books, and shown in order.6||6. Mathers inserts the Introduction from L1203 at this point. The first of these tables is found in the Zecorbeni manuscript bound with Ad. 10862, in M276, Sl1307, and the Lans. MSS. The second table — names of the hours — is found in L1203 (p. 17), and is apparently based on Heptameron. Compare with the lists of angels and demons in the Magic Treatise of Solomon (Harleian MS. 5596) -JHP|
|1. Yayn . .||Raphael||Sachiel||Anael||Cassael||Michael||Gabriel||Zamael|
|2. Yanor . .||Gabriel||Zamael||Raphael||Sachiel||Anael||Cassiel||Michael|
|3. Nasnia . .||Cassiel||Michael||Gabriel||Zamael||Raphael||Sachiel||Anael|
|4. Salla . .||Sachiel||Anael||Cassiel||Michael||Gabriel||Zamael||Raphael|
|5. Sadedali . .||Zamael||Raphael||Sachiel||Anael||Cassiel||Michael||Gabriel|
|6. Thamur . .||Michael||Gabriel||Zamael||Raphael||Sachiel||Anael||Cassiel|
|7. Ourer . .||Anael||Cassiel||Michael||Gabriel||Zamael||Raphael||Sachiel|
|8. Thainé . .||Raphael||Sachiel||Anael||Cassael||Michael||Gabriel||Zamael|
|9. Neron . .||Gabriel||Zamael||Raphael||Sachiel||Anael||Cassiel||Michael|
|10. Yayon . .||Cassiel||Michael||Gabriel||Zamael||Raphael||Sachiel||Anael|
|11. Abai . .||Sachiel||Anael||Cassiel||Michael||Gabriel||Zamael||Raphael|
|12. Nathalon . .||Zamael||Raphael||Sachiel||Anael||Cassiel||Michael||Gabriel|
|1. Beron . .||Michael||Gabriel||Zamael||Raphael||Sachiel||Anael||Cassiel|
|2. Barol . .||Anael||Cassiel||Michael||Gabriel||Zamael||Raphael||Sachiel|
|3. Thanu . .||Raphael||Sachiel||Anael||Cassael||Michael||Gabriel||Zamael|
|4. Athor . .||Gabriel||Zamael||Raphael||Sachiel||Anael||Cassiel||Michael|
|5. Mathon . .||Cassiel||Michael||Gabriel||Zamael||Raphael||Sachiel||Anael|
|6. Rana . .||Sachiel||Anael||Cassiel||Michael||Gabriel||Zamael||Raphael|
|7. Netos . .||Zamael||Raphael||Sachiel||Anael||Cassiel||Michael||Gabriel|
|8. Tafrac . .||Michael||Gabriel||Zamael||Raphael||Sachiel||Anael||Cassiel|
|9. Sassur . .||Anael||Cassiel||Michael||Gabriel||Zamael||Raphael||Sachiel|
|10. Agla . .||Raphael||Sachiel||Anael||Cassael||Michael||Gabriel||Zamael|
|11. Cäerra . .||Gabriel||Zamael||Raphael||Sachiel||Anael||Cassiel||Michael|
|12. Salam . .||Cassiel||Michael||Gabriel||Zamael||Raphael||Sachiel||Anael|
|Colour||Black||Blue||Red||Yellow||Green||Purple or Mixed Colours||White|
NOTE BY EDITOR
These tables have been collated and compared with various examples of both MS. and printed. They are to be used thus: — Supposing the student wishes to discover the properties of the hour from 12 to 1 o’clock p.m. on a Tuesday, let him look in the ‘Table of the Planetary Hours,’ and having found the hour marked 1 in the column headed ‘Hours from Midnight to Midnight,’ he will see in the column headed ‘Hours from Sunset to Sunset,’ on the same line the figure 8, showing it to be the eighth hour of the day; and in the column headed Tuesday, the name Mars, showing that it is under the dominion of the planet Mars. On consulting the ‘Table of the Magical names of the Hours,’ etc., he will find under the number 1, the name Beron, and in the column ‘Tuesday,’ the name of the angel Zamael over against it on the same line, showing that the ruler of the hour is the angel Zamael, and that its Magical name is Beron. Further, on referring to the third Table he will see that Tuesday is under the rule of the planet Mars, whose Archangel is Khamael, angel Zamael, metal iron, and Colour Red. Similarly it will be found that the hour from 10 to 11 p.m. on Saturday is the sixth hour of the night, under the dominion of the Sun, that its Magical name is Cäerra, and that the angel Michael rules it; while Saturday itself is under the dominion of the Archangel Tzaphqiel, of the angel Cassiel, of the planet Saturn, and that the metal lead and the colour black are applicable to it.
The ensuing text is taken from the following MSS., collated and compared with each other.
Sloane MSS. 1307; Sloane MSS. 3091; Harleian MSS. 3981; Add. MSS. 10862; King’s MSS. 288; Lansdowne MSS. 1202.
Extracts have also been made from Lansdowne MSS. 1203, which differs considerably from the others in general arrangement, though containing very similar matter.7
In cases where the MSS. varied from each other I have taken the version which seemed most likely to be correct, in some cases mentioning the variant readings in footnotes. I have also, wherever it was possible to do so, corrected the Hebrew names in the incantations, for these were in some cases so marred as to be hardly recognisable; e.g. Zenard, written for Tzabaoth, etc. -SLM
|7. Removed from this edition. -JHP|
THE KEY OF SOLOMON
CONCERNING THE DIVINE LOVE WHICH OUGHT TO PRECEDE THE ACQUISITION OF THIS KNOWLEDGE
|Solomon, the son of David, King of Israel, hath said that the beginning of our Key is to fear God, to adore him, to honour him with contrition of heart, to invoke him1 in all matters which we wish to undertake, and to operate with very great devotion, for thus God will lead us in the right way. When, therefore, thou shalt wish to acquire the knowledge of magical arts and sciences, it is necessary to have prepared the order of hours and of days, and of the position of the Moon, without the operation of which thou canst effect nothing; but if thou observest them with diligence thou mayest easily and thoroughly arrive at the effect and end which thou desirest to attain.||1. 1202 Lansdowne MSS. omits the concluding part of this sentence. -SLM|
OF THE DAYS, AND HOURS, AND OF THE VIRTUES OF THE PLANETS.
|When1 thou wishest to make any experiment or operation, thou must first prepare, beforehand, all the requisites which thou wilt find described in the following chapters: observing the days, the hours, and the other effects of the constellations which may be found in this chapter.||1. This first paragraph is omitted in 1307 Sloane MSS., and in 10862 Add. MSS. -SLM|
|It is, therefore, advisable to know that the hours of the day and of the night together, are twenty-four in number, and that each hour is governed by one of the seven planets in regular order, commencing at the highest and descending to the lowest. The order of the planets is as follows: ShBThAI, Shabbathai, Saturn; beneath Saturn is TzDQ, Tzedeq, Jupiter; beneath Jupiter is MADIM, Madim, Mars; beneath Mars is ShMSh, Shemesh, the Sun; beneath the Sun is NVGH, Nogah, Venus; beneath Venus is KVKB, Kokav, Mercury; and beneath Mercury is LBNH, Levanah, the Moon, which is the lowest of all the planets.|
|It must, therefore, be understood that the planets have their dominion over the day which approacheth nearest unto the name which is given and attributed unto them — viz., over Saturday, Saturn; Thursday, Jupiter; Tuesday, Mars;2 Sunday, the Sun; Friday, Venus; Wednesday, Mercury; and Monday, the Moon.||2. The concluding part of this sentence is from L1202. K288, H3981, and Sl3091 end the sentence with “et ainsi des autres” (and similarly for the others). -JHP|
|The rule of the planets over each hour begins from the dawn at the rising of the Sun on the day which take its name from such planet, and the planet which follows it in order, succeeds to the rule over the next hour. Thus (on Saturday) Saturn rules the first hour, Jupiter the second, Mars the third, the Sun the fourth, Venus the fifth, Mercury the sixth, the Moon the seventh, and Saturn returns in the rule over the eighth, and the others in their turn,3 the planets always keeping the same relative order.||3. The rest of this sentence is in L1202 only. -JHP|
|Note that each experiment or magical operation should be performed under the planet, and usually in the hour, which refers to the same. For example: –In the days and hours of Saturn thou canst perform experiments to summon the souls from Hades, but only of those who have died a natural death. Similarly on these days and hours thou canst operate to bring either good or bad fortune to buildings; to have familiar spirits attend thee in sleep; to cause good or ill success in business, possessions, goods, seeds, fruits, and similar things, in order to acquire learning; to bring destruction and to give death, and to sow hatred and discord.
The days and hours of Jupiter are proper for obtaining honours, acquiring riches; contracting friendships, preserving health; and arriving at all that thou canst desire.
In the days and hours of Mars thou canst make experiments regarding war; to arrive at military honour; to acquire courage; to overthrow enemies; and further to cause ruin, slaughter, cruelty, discord; to wound and to give death.
The days and hours of the Sun are very good for perfecting experiments regarding temporal wealth, hope, gain, fortune, divination, the favour of princes, to dissolve hostile feeling, and to make friends.
The days and hours of Venus are good for forming friendships; for kindness and love; for joyous and pleasant undertakings, and for traveling.
The days and hours of Mercury are good to operate for eloquence and intelligence; promptitude in business; science and divination; wonders; apparitions; and answers regarding the future. Thou canst also operate under this Planet for thefts; writings; deceit; and merchandise.
|The days and hours of the Moon are good for embassies; voyages; envoys; messages; navigation; reconciliation; love; and the acquisition of merchandise by water.4||4. Much of these foregoing instructions is omitted in the 10862 Add. MSS., but given in a different way in the ensuing paragraphs. -SLM|
|Thou shouldest take care punctually to observe all the instructions contained in this chapter, if thou desirest to succeed, seeing that the truth of Magical Science dependeth thereon.The hours of Saturn, of Mars, and of the Moon are alike good for communicating and speaking with spirits; as those of Mercury are for recovering thefts by the means of spirits.|
|The hours of Mars serve for summoning souls from Hades,5 especially of those slain in battle.The hours of the Sun, of Jupiter, and of Venus, are adapted for preparing any operations whatsoever of love, of kindness, and of invisibility, as is hereafter more fully shown, to which must be added other things of a similar nature which are contained in our work.||5. In the French ‘des Enfers,’ in the Latin ‘Inferis.’ -SLM.So L1202. In K288, H3981, and Sl3091 this sentence reads “Les Heures de Mars a apeller Les ames de ceux qui ont été tués” (The hours of Mars serve to summon the souls of those who were killed). Aub24 and Ad10862 read “Horae autem Saturni sunt appropriatae ad evocandas animas ab Infernis, eorum tantummodo, scilicet qui nauali morte defuncti sunt” (But the hours of Saturn are suitable for evoking souls from Hell, that is to say, only those who died a naval death). -JHP|
|The hours of Saturn and Mars and also the days on which the Moon is conjunct6 with them, or when she receives their opposition or quartile aspect, are excellent for making experiments of hatred, enmity, quarrel,7 and discord and other operations of the same kind which are given later on in this work.||6. Conjunction means being in the same degree of the Zodiac; opposition is being 180 degrees, and quartile 90 degrees apart from each other. -SLM7. Lat. Lis/Litis also means legal action or litigation. -JHP|
|The hours of Mercury are good for undertaking experiments relating to games, raillery, jests, sports, and the like.8The hours of the Sun, of Jupiter, and of Venus, particularly on the days which they rule, are good for all extraordinary, uncommon, and unknown operations.||8. K. 288 adds: “et de choses qui paraissent admirables, observant premierement tout ce que nous dirons d’une telle matiere dans les chapitres ici bas” (and things which appear admirable, first observing all that we will say on the matter in the chapters below). -JHP|
|The hours of the Moon are proper for making trial of experiments relating to recovery of stolen property, for obtaining nocturnal visions, for summoning spirits in sleep, and for preparing anything relating to water.|
|The hours of Venus are furthermore useful for lots, poisons, all things of the nature of Venus, for preparing powders provocative of madness; and the like things.9||9. L1202 inserts the tables of the hours of the day and night at this point. MS. pp. 7-8. -JHP|
|But in order to thoroughly effect the operations of this art, thou shouldest perform them not only on the hours but on the days of the planets as well, because then the experiment will always succeed better,10 provided thou observest the rules laid down later on, for if thou omittest one single condition thou wilt never arrive at the accomplishment of the art.||10. H 3981 omits the rest of this sentence. -JHP|
|For those matters then which appertain unto the Moon, such as the invocation of spirits, the works of necromancy, and the recovery of stolen property, it is necessary that the Moon should be in a terrestrial sign, viz.: — Taurus, Virgo, or Capricorn.|
|For love, grace, and invisibility, the Moon should be in a fiery sign, viz.: — Aries, Leo, or Sagittarius.|
|For hatred,11 discord, and destruction, the Moon should be in a watery sign, viz.: — Cancer, Scorpio, or Pisces.||11. L1202 has this paragraph and the preceding one jumbled. – JHP|
|For experiments of a peculiar nature, which cannot be classed under any certain head, the Moon should be in an airy sign, viz.: — Gemini, Libra, or Aquarius.|
|But if these things seem unto thee difficult to accomplish, it will suffice thee merely to notice the Moon after her combustion, or conjunction with the Sun, especially just when she12 quits his beams and appeareth visible. For then it is good to make all experiments for the construction and operation of any matter. That is why the time from the New unto the Full Moon is proper for performing any of the experiments of which we have spoken above. But in her decrease or wane it is good for war, disturbance, and discord. Likewise the period when she is almost deprived of light, is proper for experiments of invisibility, and of death.||12. i.e. New Moon. -SLM|
|But observe inviolably that thou commence nothing while the Moon is in conjunction with the Sun, seeing that this is extremely unfortunate, and that thou wilt then be able to effect nothing; but the Moon quitting his beams and increasing in Light, thou canst perform all that thou desirest, observing nevertheless the directions in this chapter.|
|Furthermore, if thou wishest to converse with spirits it should be especially on the day of Mercury and in his hour, and let the Moon he in an airy sign,13 as well as the Sun.||13. In Add. MSS. 10862; ‘or in an earthy sign, as hath been before said.’ -SLMAub. 24 reads likewise. -JHP|
|Retire14 thou then unto a secret place, where no one may be able to see thee or to hinder thee, before the completion of the experiment, whether thou shouldest wish to work by day or by night. But if thou shouldest wish to work by night, perfect thy work on the succeeding night; if by day, seeing that the day beginneth with the rising of the Sun (perfect thy work on) the succeeding day. But the hour of inception is the hour of Mercury.||14. The following paragraphs to the end of this chapter are only found in the Latin version, Add. MSS. 10862. -SLMIt is more accurate to say that these paragraphs in Ad. 10862 correspond to the opening paragraphs of the next chapter. Ad. 10862 continues with “the construction of the circle.” It isn’t found in Aub. 24, but most of this material is covered in book 2. -JHP|
|Verily, since no experiments for converse with spirits can be done without a circle being prepared, whatsoever experiments therefore thou wishest to undertake for conversing with spirits, therein thou must learn to construct a certain particular circle; that being done surround that circle with the circle of art for better caution and efficacy.|
CONCERNING THE ARTS.
|If thou wishest to succeed, it is necessary to make the following experiments and arts in the appropriate days and hours, with the requisite solemnities and ceremonies contained and laid down in the following chapters.|
|Experiments, then, are of two kinds; the first is to make trial of what, as I have said, can be easily performed without a circle, and in this case it is not necessary to observe anything but what thou wilt find in the proper chapters. The second can in no way be brought to perfection without the circle; and in order to accomplish this perfectly it is necessary to take note of all the preparations which the master of the art and his disciples must undertake before constructing1 the circle.||1. Sloane MSS. 3091 says, ‘Before they come to the circle.’ -SLMMathers is following L1202, which reads “avant de faire le cercle” (before making the circle). Sl3091, K288, and H3981 all read “vienne au Cercle” (come to the circle). – JHP|
|Before commencing operations both the master and his disciple; must abstain with great and thorough continence during the space of nine days from sensual pleasures and from vain and foolish conversation; as plainly appeareth in the Second Book, Chapter 4. Six of these nine days having expired, he must recite frequently the prayer and confession as will be told him; and on the seventh day, the master being alone, let him enter into a secret place, let him take off his clothes, and bathe himself from head to foot in consecrated and exorcised water, saying devoutly and humbly the prayer, ‘O Lord Adonai,’ etc., as it is written in the Second Book, Chapter 2.The prayer being finished, let the master quit the water, and put upon his flesh raiment of white linen clean and unsoiled; and then let him go with his disciples unto a secret place and command them to strip themselves naked; and they having taken off their clothes, let him take exorcised water and pour it upon their heads so that it flows down to their feet and bathes them completely; and while pouring this water upon them let the master say:— ‘Be ye regenerate, renewed, washed, and pure,’ etc., as in Book II., Chapter 3.|
|Which2 being done, the disciples must clothe themselves, putting upon their flesh, like their master, raiment of white linen clean and unsoiled; and the three last days the master and his disciples should fast, observing the solemnities and prayers marked in Book II., Chapter 2.||2. This paragraph is omitted in Lansdowne MSS. 1202. -SLM|
|Note that the three last days should be calm weather, without wind, and without clouds rushing hither and thither over the face of the sky. On the last day let the master go with his disciples unto a secret fountain of running water, or unto a flowing stream, and there let each of them. taking off his clothes, wash himself with due solemnity, as is rehearsed in Book II. And when they are clean and pure, let each put upon him garments of white linen, pure, and clean, using the prayers and ceremonies described in Book II. After which let the master alone say the confession. The which being finished, the master in sign of penitence will kiss3 the disciples on the forehead, and each of them will kiss the other. Afterwards let the master extend his hands over the disciples, and in sign of absolution absolve and bless them; which being done he will distribute to each of his disciple the instruments necessary for magical art, which he is to carry into the circle.||3. Note the ‘holy kiss’ in the New Testament. ‘Greet ye one another with a holy kiss.’ -SLM|
|The first disciple will bear the censer, the perfumes and the spices; the second disciple will bear the book, papers, pens, ink, and any stinking or impure materials; the third will carry the knife and the quill knife4 of magical art, the lantern, and the candles; the fourth, the Psalms, and the rest of the instruments; the fifth, the crucible or chafing-dish, and the charcoal or fuel; but it is necessary for the master himself to carry in his hand the staff, and the wand or rod. The things necessary being thus disposed, the master will go with his disciples unto the assigned place, where they have proposed to construct the circle for the magical arts and experiments; repeating on the way the prayers and orations which thou wilt find in Book II.||4. Mathers reads “and sickle” (following the French MSS), but see Book 2 chapter 7, notes 1 and 2. Note Book 2 also says that the master carries the staff OR the wand. It also says (chapter 9) that the disciple who carries the pen, ink, and paper should stand toward the East. -JHP|
|When the master shall have arrived at the place appointed, together with his disciples, he having lighted the flame of the fire, and having exorcised it afresh as is laid down in the Second Book, shall light the candle and place it in the lantern, which one of the disciples is to hold ever in his hand to light the master at his work. Now the master of the art, every time that he shall have occasion for some particular purpose to speak with the spirits, must endeavor to form certain circles which shall differ somewhat, and shall have some particular reference to the particular experiment under consideration. Now, in order to succeed in forming such a circle concerning magical art, for the greater assurance and efficacy thou shalt construct it in the following manner: —
THE CONSTRUCTION OF THE CIRCLE.
|Take thou the knife or quill knife,5 consecrated after the manner and order which we shall deliver unto thee in the Second Book. With this knife or quill knife6 thou shalt describe, beyond the inner circle which thou shalt have already formed, a second circle, encompassing the other at the distance of one foot therefrom and having the same centre.7 Within this space of a foot in breadth between the first and the second circumferential8 line, thou shalt trace towards the four quarters of the Earth,9 the sacred and venerable symbols of the holy letter Tau.10 And between the first and the second circle,11 which thou shalt thyself have drawn with the instrument of magical art, thou shalt make four hexagonal pentacles,12 and between these thou shalt write four terrible and tremendous names of God, viz.:—
|5. Mathers reads “knife, the sickle, or the sword of magical art.” Ad. 10862: “Gladium, uel Arclauum [sic].” Gladius is generally synonymous with ensis (sword), but Book 2 chapters 7 and 8 equate it with cultellus (knife). Arclavus is a mistake for artavus; later the manuscript reads arctauus, while other manuscripts read artavus (French ‘artave’, Italian ‘artavo’). It is an uncommon term meaning quill knife; Mathers follows the French manuscripts in mistranslating this as “sickle.” See also Book 2, Chapter 8. This section does not occur in Aub. 24. -JHP
6. Mathers: knife or with the sickle of art. -JHP
7. i.e. two circles enclosed between three circumferential lines. -SLM
8. i.e. within the first circle. -SLM
9. i.e. the four cardinal points of the compass. -SLM
10. The letter Tau represents the cross, and in 10862 Add. MSS. in the drawing of the circle, the Hebrew letter is replaced by the cross; In 1307 Sloane MSS. by the T or Tau-Cross. -SLM
11. i.e. in the outer circle, bounded by the second and third circumferential lines. -SLM
12. 10862 Add. MSS. is the only copy which uses the word hexagonal, but the others show four hexagrams in the drawing; in the drawing, however, 10862 gives the hexagrams formed by various differing interlacements of two triangles, as shown in Figure 2. -SLM
Note the interlacements mentioned by Mathers. Mathers gives the names in Hebrew characters; these are also given in Ad. 10862 but in considerably corrupted form (see below).
Mich. 276 shows the Hebrew letter Tau in place of the 4 crosses. (Mathers’ version of the drawing uses both crosses and Taus.) Like Harl. 5596, the circle surrounding that has pentagrams (or pentalphas) in place of the interlaced triangles of Ad. 10862. These are between the sacred names EHEIIE, ELIION, ELOA, IEOVA. In the square instead of *Tetragrammaton repeated 8 times, M276 and W show the 12 permutations of the 4 letters: (South) IHVH IVHH IHHV, (East) HIVH HIHV HHVI, (North) VIHH VHIH VHIH. (West) HHIV HVIH HVHI. The circles for the censor pots (“olla” in Latin and Italian) are drawn with double circles as in Mathers. The sacred names El, Adonay, Jah, and Agla are drawn between the circles (as in Kings 288). They also show the entrance and path to the circle (“strada per entrare nel circolo”) similar to Harl. 5596. The four cardinal directions are also noted — “settentrione, mezzogiorno, oriente, occident” (North, South, East, West).
The magic circle in the Magical Treatise of Solomon also shows pentagrams. It also show an entrance to the circle, with the magic knife blocking it. (SeeBook 2 chapter x where the magus is directed to place the knife upright in the ground at his feet.) Inside the circle is marked topos didaskalon (the teacher’s location) and topos maqhthz (the disciples’ location) -JHP
|Between the East and the South the supreme name IHVH, Tetragrammaton;– Between the South and the West the essential Tetragrammatic name AHIH, Eheieh;–
Between the West and the North the name of power ALIVN, Elion;–
And between the North and the East the great name ALH, Eloah;–
Which names are of supreme importance in the list of the Sephiroth,13 and their sovereign equivalents.
|13. The Sephiroth are the ten Qabalistical emanations of the Deity. The sovereign equivalents are the divine names referred thereto. See my Kabbalah Unveiled. -SLMAd. 10862 is the only one to give these names in Hebrew characters (see figure below.) Mathers follows the French manuscripts, which seem to confuse the paragraph. Ad. 10862 reads: “between the East and the South, the supreme name [illegible Hebrew; it does not look like IHVH. Drawing looks like Eiin (?)]. Between the South and the West the essential name Tetagrammaton [sic] [Hebrew looks like IHVH, drawing reads Eloa], and between the West (occasus) and the North (aquilo) the lofty (celsitudinis) name [ALIVN, drawing reads Ehy] Elison [sic], and between the North and the East the name [ALH, drawing reads Teragramaton] Eloa, which is the most important (gravissimus) in the ancient Sephitos [sic] or superior illuminations (collustrationum).” The wording in Kings 288 (and similarly L1202) is much simpler: “between East and South Tetragrammaton; between the South and West Eheye; between West and North Eleyon (H3981: Elyon), and between North and East Eloha. -JHP|
[The Hebrew lettering per Ad. 10862, fol 13r.]
|Furthermore, thou shalt circumscribe about these circles two squares, the angles of which shall be turned towards the four quarters of the Earth; and the space between the lines of the outer and inner square shall be half-a-foot. The extreme angles of the outer square shall be made the centres of four circles, the measure or diameter of which shall be one foot. All these are to be drawn with the knife or consecrated instrument14 of art. And within these four circles thou must write these four names of God the most holy one, in this order:—||14. Ad. 10862: arclavo; K288, L1202: instrument. -JHP|
|At15 the East, AL, El;At the West, IH, Yah;
At the South, AGLA, Agla;
And at the North ADNI, Adonaï.
|15. The MSS. vary as to the point whereat each name is to be placed, but I think the above will be found to answer. -SLMAd. 10862 gives these names in corrupted Roman and Hebrew characters, but they correspond to East=EL, West=Iah, South=AGLA, North=Adonay.
Kings 288 reads, “à l’orient El, à L’occident Agla, au Midi Iah, au Septentrion Adonay” (at the East EL, at the West Agla, at the South Iah, at the North Adonay), but the drawing corresponds with Ad, 10862 (see figure 2 from Kings 288 above).
L1202 text and drawing agree with “à L’Orient Agla, au Midi, Adonay, à L’Occident, El, au Septentrion Ah” (at the East Agla, at the South Adonay, at the West El, at the North Ah). The circles in Sl. 1307 and Ad. 36674 are quite different.
The following paragraphs (up to “Let the master now arise and place upon his head a crown”) are not found in Aub. 24 or Ad. 10862. Similarly Mich. 276 is missing the same material, except for the list of Psalms and the prayer “I beseech thee, O Lord”. -JHP
|Between the two squares the name Tetragrammaton is to be written in the same way as is shown in the plate. (See Figure 2.)|
|While constructing the circle, the master should recite the following Psalms:—16
||16. Mathers: “Psalm ii.; Psalm liv.; Psalm cxiii.; Psalm lxvii.; Psalm xlvii.; Psalm lxviii.” Mich. 276 lists 2, 47, and 68 only. -JHP17. This only appears in Sl. 3091. -JHP|
|Or he may as well recite them before tracing the circle.The which being finished, and the fumigations being performed, as is described in the chapter on fumigations in the Second Book, the master should reassemble his disciples, encourage them, reassure them, fortify them, and conduct them into the parts of the circle of art, where he must place them in the four quarters of the Earth, encourage them, and exhort them to fear nothing, and to keep in the places assigned to them. Also, the disciple who is placed towards the East should have a pen, ink, paper, silk, and white cotton, all clean and suitable for the work. Furthermore, each of the companions should have a new sword drawn in his hand (besides the consecrated magical sword of art), and he should keep his hand resting upon the hilt thereof, and he should on no pretext quit the place assigned to him, nor move therefrom.
After this the master should quit the circle, light the fuel in the earthen pots, and place upon them the censers, in the four quarters of the Earth; and he should have in his hand the consecrated taper of wax, and he should light it and place it in a hidden and secret place prepared for it. Let him after this re-enter and close the circle.
The master should afresh exhort his disciples, and explain to them all that they have to do and to observe; the which commands they should promise and vow to execute.
Let the master then repeat this prayer: —
After this, let the master say upon his knees, as follows:
|18. Sl. 3091 adds, “et par le nom de Dieu EMANUEL Je te benis ó terre; Je te consacre ô terre” (And by the name of God EMANUEL I bless you, O Earth; I consecrate you, O Earth) -JHP|
|Let the master now arise and place upon his head a crown made of virgin paper,19 on the which there must be written (with the colours and other necessary things which we shall describe hereafter), these four names AGLA, AGLAI, AGLATA, AGLATAI. The which names are to be placed in the front, behind, and on either side of the head.||19. Mathers reads “of paper (or any other appropriate substance)” following Kings 288, but Ad. 10862 reads “ex Carta Virginea” (from virgin paper), L1202 reads “de papier vierge”. Ad. 10862 gives the names as “Agala [corrupt Hebrew], Agala [corrupt Hebrew], Agalata [corrupt Hebrew] Agalata [corrupt Hebrew]. L1202 reads: “Ces quatre Noms sont Agla au devant, Aglata au derrire, Aglon, Aglatay, des deux cotés de la Tête.” -JHP|
|Furthermore, the master ought to have with him in the circle, those pentacles or medals20 which are necessary to his purpose, which are described hereinafter, and which should be constructed according to the rules given in the chapter on pentacles. They should be described on virgin paper with a pen; and ink, blood, or colours, prepared according to the manner which we shall hereafter show in the chapters on these subjects. It will be sufficient to take only those pentacles which are actually required, they should be sewed to the front of the linen robe, on the chest, with the consecrated needle of the art, and with a thread which has been woven by a young girl.||20. Ad. 10862: Pentacula, siue Candores [=kandariri!]; M276: “pentacoli o canderie”; H3981: “Pentacules, Canderies ou Medailles”; K288 and Sl3091: “Pentacules ou Medailles”. -JHP|
|After this, let the master turn himself towards the eastern quarter (unless directed to the contrary, or unless he should be wishing to call spirits which belong to another quarter of the Universe), and pronounce with a loud voice the conjuration contained in this chapter. And if the spirits be disobedient and do not then make their appearance, he must arise and take the exorcised knife of art21 wherewith he hath constructed the circle, and raise it towards the sky as if he wished to beat or strike the air, and conjure the spirits. Let him then lay his right hand and the knife upon the pentacles or medals, constructed of, and described upon virgin paper, which are fastened to or sewn upon his breast, and let him repeat the following conjuration upon his knees:—22||21. Ad. 10862: gladium exorcizatum. -JHP22. L1202 and Sl. 3091 read, “say the following conjuration in a low voice, facing East.” Aub24. reads simple, “say the following conjuration.” -JHP|
|After having said all these words devoutly, let the master arise, and place his hands upon the pentacles, and let one of the companions hold the book open before the master, who, raising his eyes to Heaven, and turning unto the four quarters of the Universe, shall say:—|
|23. Compare Psalm 60.4: “quia factus es spes mea turris fortitudinis a facie inimici” (=KJV61.3: For thou hast been a shelter for me, and a strong tower from the enemy). -JHP|
|After this, turning towards the four quarters of the Universe, he shall say the following words:—
|The which being said and done, thou shalt see them draw near and approach from all parts. But if they be hindered, detained, or occupied in some way, and so that they cannot come, or if they are unwilling to come, then, the suffumigations and censings being performed anew, and (the disciples) having anew, by especial order, touched their swords, and the master having encouraged his disciples, he shall reform the circle with the knife of art, and, raising the said knife towards the sky, he shall as it were strike the air therewith. After this he shall lay his hand upon the pentacles, and having bent his knees before the most High, he shall repeat with humility the following confession; the which his disciples shall also do, and they shall recite it in a low and humble voice, so that they can scarcely be heard.24||24. So as not to interfere with the direction of the will-currents of the master. -SLM|
THE CONFESSION TO BE MADE BY THE EXORCIST
The confession having been finished with great humility, and with the inward feeling of the heart, the master will recite the following prayer:—
PRAYERS AND CONJURATIONS
The Prayer being finished, let the Exorcist lay his hand upon the pentacles, while one of the Disciples shall hold open before him the Book wherein are written the prayers and conjurations proper for conquering, subduing, and reproving the spirits. Then the Master, turning towards each Quarter of the Earth, and raising his eyes to Heaven, shall say:
|1. Compare with Psalm 60.4 (KJV Ps61.3): “For thou hast been a shelter for me, and a strong tower from the enemy.” -JHP|
|After which let him turn again towards the four quarters of the Earth, and towards each let him utter the following words:
After this he shall see the spirits come from every side. But in case they are occupied in some other place, or that they cannot come, or that they are unwilling to come: then let him commence afresh to invoke them after the following manner, and let the exorcist be assured that even were they bound with chains of iron, and with fire, they could not refrain from coming to accomplish his will.
|2. There is an Invocation bearing the title of ‘The Qabalistical Invocation of Solomon,’ given by Eliphas Lévi, which differs in many points from the one given above, though resembling it in some particulars. Lévi’s is more evidently constructed on the plan indicated in the ‘Siphra Dtzenioutha,’ c. III.; Annotation § 5, sub. § 8, 9; while the one above more follows that laid down, ibid. § 5, sub. § 3. I see no reason to suppose that Lévi’s is unauthentic. It will be noted by the Qabalistical reader, that the above conjuration rehearses the divine names attached to the ten Sephiroth. -SLM|
|3. In the French, ‘merita d`échapper.’ -SLM.M276: “quod etiam Abel nominauit et meruit euadere manus fratris sui Caim.” Aub. 24, reads “… quod etiam nominauit Seth, et meruit evadere manus fratris sui Caim” (which SETH having named, he was found worthy to evade the hand of his brother Cain.) Ad. 10862 reads “… quod etiam Leter (?) nominauit, et meruit euadere manus Patris sui Caim” (which Leter (?) having named, he was found worthy to evade the hand of his father Caim.) -JHP|
|4. Aub24 reads “Jeoua Elohim”; M276: “Jeouà Eloym”; Sl3091: “Jehova Eloym”; K288 and L1202: “Jehovah Elohym”; Ad. 10862: “Je, Houa, Eloia.” -JHP|
|5. Lat. gladius.|
|6. Aub24 reads “Eloha Vangaadat”; M276: “Eloha uangadet”; K288, Sl3091, and L1202 read “Eloha Vangadat”; Ad. 10862: “Eloa Vagadat”. -JHP|
|7. More usually the name TETRAGRAMMATON TZABAOTH is attributed to the seventh Sephiroth. -SLMAub24 reads: “Adonay Zeuaoth”; K288 and Sl3091: “El Adonay Zevaod”; L1202: “El, Adonay, Zenard”; Ad. 10862: “Adonay Zeuahot”. This paragraph is not found in M276. -JHP|
|8. Aub24: “Elohym Zeuad”; Sl3091: “Eloym Zevaoth”; K288: “Elohym Zevaod”; L1202: “Elhoim Zenard”; Ad. 10862: “Eloim Zeuord.” -JHP|
|9. K288, Sl3091, L1202, Aub24 read “Saday”; Ad. 10862: “Siday.” -JHP10. Both this name and ‘Shaddai’ are attributed to the Ninth Sephira, and 1 have therefore put the two invocations in the same paragraph. -SLM
Instead of “EL CHAI” Aub24 and Ad. 10862 reads “Eloy”; M276: “Eloum”; K288 and Sl3091: “Elohym”; L1202: Elhoim.” -JHP
|11. The Archangel, who is called also the Prince of Countenances. -SLMAub. 24 (fol 75r) reads “Mittatron”; Kings 288 and L1202 read Mitraton; Ad. 10862 reads “mitatium” or “Permitatium.” -JHP
12. This passage illustrates the degree of corruption of the manuscripts, as none of the copyists seems to have any grasp of the Kabbalah. M276 seems to be the most correct here: “Cheder cochmà biná Ghedulá Gheuurà tifered nezach hod Jesod e Malcud”; Aub24: “Heoeder, Hoema, Biria, Ghedula, Gheuura, Tiphered, Nod, Nezzac, Jessod, et Maliud”; Ad10862: “[…]eder, Hoema, Brica, Ghedulat, Ghercura, Tifired, Hadmerzael, Iessod, et Maluid”; H3981: “Heder, Noema, Biria, Ghedula, Thipheret, Nod, Nezzac, Jessod, et Malchove”; Sl3091: “Heder Noema, Biria, Ghedula, Thipheret, Nod, Nezzac, Thessod, et Malchove”; K288: “Keder, Noema, Biria, Ghedula, Tipheret, Nod, Nezzach, Ihessod, et Malchore”; L1202: “Heder, Rosina, Bria, Gladula, Thiphera, Nod, Nezziac, Chessod, Malehove”. M276 regularly reduces double consonants, so it seems likely that the ninth originally read “Jessod”. -JHP
|13. M276: “Eheye esser Eheye”; Sl3091 and K288: “Eheyetsser Eheye”; L1202: “Cheye, Assereye.” -JHP|
|14. I have made these names as correct as possible; as in all the original MSS. the Hebrew is much mutilated. These names are some of them ordinary titles of God; others Magical and Qabalistical names compounded from the initials of sentences, etc.; and others permutations of other names. -SLMRegarding MTzPTz (or MAZPAZ), see Gollancz, Book of Protection,Introduction, p. xxx. This name also occurs in Book 2 as an alternate reading in Sl. 1307.
Aub24: “Adonay, Jah, El, Es, Eloha Aghelion, Na, Eloym, Eheie, Maron, Caphu Innum, Euen, Agla, Zoy, Emed, Jeia, Aracita, Jaua, Issu, Hacaua, Messiah, Isma Maleche, Erez, Kuzu, Maspal, El Saday”; M276: “adonay Jah Vah El Eloa Elion hù Eloym Eheye maron Caphec Jesussimum auem Agla exorh emaeim Jeya arania iaua hochauno mesiatema melche eroz auzu malpuz El sadai”; Sl3091: “Adonay, Iah, Hu, El, Eloha, Ngelion, Nu, Elohym, theye, Maron, Caphu, Issu, Imnum, Even, Agla, Ezor, Emoed, Ieya, Ararita, Iova, Hacavo, Messiah, Soma, Malché, Erel, Ekusu, Malpar, El, Saday”; Ad10862: “Adonay, Iah, Hoel, El, Eloh, Agtelion, Na (?), Eloin, Eheie, Macon, Capha, Innum, Eure~, Agla, Zor, Emet, Cera, Anacio, Laut, Issu, Acaut, Massiah, Isma Malechi, Erey, Buzu (?-), Mazpol, Ossaday”; K288: “Adonay, Iah, Hu, El, Eloha, Ngelionu, Elohym, Eheye, Maron, Caphu, Issu, Inmum, Even, Agla, Ezor, Emoed, Ieya, Ararita, Iova, Hacavo, Messiah, Iomas, Malché, Erel, Escusa, Maspar, El, Sadaÿ”; L1202: “Adonay, Jau, Husset, Eloha, Nghelion, Nu, Elohim, Eheye, Maron, Caphu, Issu, Immum, Eveu, Agla, Ezor, et par les Noms de Dieu écrits avce [sic] du sang en signe d’Alliance qui sont Emoad, Jahia, Avarita, Jova, Hacavo, Messiah, Joma, Malche, Eret, Elloza, Malpaz & Saday.” -JHP
|15. I give these names as they stand, they do not all appear to be Hebrew; some of them suggest the style of the barbarous names in the Graeco-Egyptian Magical Papyri. -SLMM276: “bazuch, bacurebon, patariel alchaeghel, aquarus, homorions, ey, abbaton, cheuon, cebore oy, zoymas, caye eec abbumachi ertagunale helech Jeze”; Aub24: “Buzuc, Barubason, Pathaul, Archighel, Aquechay, Homorions, Ey, Abbaton, Chiuon, Cebeon, Ox, Zoymas, Caye Eeu, Abumachi, Ortagu, Haza, Helec Jeze”; Ad10862: “Bezuu, Bacuburs, Pathahul, Archighel, Aquechay, Ei, Abbator, Chiuor, Cebeor, Oyzorimas, Caye, Eue, Abbimachi, Orbayri, Paza, Hebec, Tere”; Sl3091, H: “Bazuc, Bacurabon, Patacel, Alcheegel, Aquacay, Homorions, Ey, Abbaton, Chevon, Cebon, OyZoymas, Cay, Eeé, Albamachi, Ortagu, Male, Helech, Ieze”; K288: “Baruc, Bacurabon, Patacel, Alcheeghel, Aquacaÿ, Homorion, Ey, Abbaton, Chevon, Cebon, Oyzoymas, Cay, Eeé, Albamachi, Ortagu, Nale, Helech, Ieze”; L1202: “Bazur, Barabon, Patacel, Etheogeliel, Agnaci, Homorion, Eu, Abbaton, Ethenon, Cehon, Oy, Zemas, Cay, Cec, Abbamalhi, Ortagiel, Nalche, Sechezze.” Mathers: “BARUC, BACURABON, PATACEL, ALCHEEGHEL, AQUACHAI, HOMORION, EHEIEH, ABBATON, CHEVON, CEBON, OYZROYMAS, CHAI, EHEIEH, ALBAMACHI, ORTAGU, NALE, ABELECH (or HELECH), YEZE (or SECHEZZE).” -JHP|
STRONGER AND MORE POTENT CONJURATION
|If they then immediately appear, it is well; if not, let the master uncover the consecrated pentacles which he should have made to constrain and command the spirits, and which he should wear fastened round his neck, holding the medals (or pentacles) in his left hand, and the consecrated knife in his right; and encouraging his companions, he shall say with a loud voice:—1||1. Ad10862 and Sl.3091: “a somewhat elevated voice.” -JHP|
If they appear at this time, show them the pentacles, and receive them with kindness, gentleness, and courtesy; reason and speak with them, question them, and ask from them all things which thou hast proposed to demand.
|But if, on the contrary, they do not yet make their appearance, holding the consecrated knife2 in the right hand, and the pentacles3 being uncovered by the removal of their consecrated covering, strike and beat the air with the knife as if wishing to commence a combat, comfort and exhort thy companions, and then in a loud and stern voice repeat the following conjuration:—||2. Lat. “gladius”; Ital. “il coltello”; Fr. “le coutau”. -JHP3. Aub. 24 and Ad. 10862 add “in the left”. -JHP|
|4. This conjuration is almost identical with one given in the Lemegeton, or Lesser Key, a different work, also attributed to Solomon. -SLM|
|5. Mathers is following K288 and H which read, “avec toutes sorte de douceurs et de Civilité”; Lat. “omni affabilitate” (all affability/courtesy). The wording in L1202 and Sl3091 again agree: “toute sorte de civilité et courtoisie”. -JHP|
|6. Au. 24: “Vos iterum exorcizo atque potenter contestor, ac valde impero per eum qui dixit, et factum est …” (I again exorcize you, and potently conjure you, and greatly command you through him who spoke, and it was done…” -JHP7. This passage presents an interesting puzzle. Mathers is basically following the Colorno class of manuscripts, even though the phrase “the God of Israel” implies the original Hebrew included “ELOHE ISRAEL”. The complete phrase “God the high and almighty, the God of Israel” (Lat. Dominus Deus excelsus omnipotens Deus Israel) might be rendered in Hebrew as “ADONAY, ELION, EL SHADDAI, ELOHE ISRAEL”.
Aub24, Ad10862, Ad36674, and Sl3847 are all closer to the purported meaning:
Aub24: “Adonay, Oghelio[n], Saday, Israel, quod est Dominus Deus excelsus omnipotens Deus Israel”; Ad10862: “Adonay, Oghelion, Saday, Iserael, quod est Dominus Deus excelsus Omnipotens Deus Israel”; Ad36674: ADONAY, ALOE, ALNON, SABAOTH, SADAY (correct to ADONAY, ELOHE, ELION, SABAOTH, SADAY) Sl3847: “Adonay, heloe, heloym, Sabaoth Saday, quod est dominus deus excelsus et omnipotens rex Israel.”
The prototype of the Colorno class of manuscripts probably read, “EL SHADDAI, ELOHIM, ELOHE, ZEVAOTH, EHEYE ASSER EHEYE, IAH, TETRAGRAMMATON, SHADDAI”
M276: “et saday Eloym Eloa Zeuaod Eheye esser Eheye Jah tetagramaton saday quod est dominus deus excelsur omnipotens deus israel”; Sl3091: “El, Saday, Elohym, Elohé, Zevaoth, Elym, Asser, Eheye, Jah, Tetagramaton Saday”; L1202: “El, Saday, Jah, Elohim, Eohe, Zenard, Elein, Asser, Eche, Tad, Tetragrammaton, Saday”; K288: “El, Sadaÿ, Elohym, Elohe, Zevaod, Elim, Asser, Eheye, Iah, Tretragrammaton, Sadaÿ”; H3981: “El, Sadaÿ, Elohym, Elohe, Zevaod, Elym, Asser, Eheye, Iah, Tetagramaton, Sadaÿ”. -JHP
|8. Some MSS. add, ‘et furent purifiés.’ -SLMAub. 24 adds “et computraerunt” (and rotted); Ad. 10862 misreads “composuerunt” (they have composed ) -JHP
9. So Aub24. which reads “et percutiens pulverem terræ factæ sunt cinifices in homines, et boves, et iumenta Aegyptiorum”. This reading is also supported by M276 and Ad. 36674. This is based on Exodus 8:17: “et extendit Aaron manu virgam tenens percussitque pulverem terrae et facti sunt scinifes in hominibus et in iumentis omnis pulvis terrae versus est in scinifes per totam terram Aegypti” (and Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became gnats in man, and in beast; all the dust of the land became gnats throughout all the land of Egypt.) The French manuscripts misread Latin “cinis” (ashes, Fr. “cendre”), instead of Latin “cinifes” (gnats). Mathers reads “and striking upon the dust of the earth both men and beasts were struck with disease.” -JHP
Some MSS. substitute, ‘les hommes furent reduits en cendre, comme aussi les boeufs, betail, et troupeaux des Egyptiens.’ -SLM
10. So M276, Aub24, Sl3091, H3981, and K288. Ad. 36674 reads “Phaicon”. This sentence is missing in Ad. 10862. Mathers follows L1202 in reading “PRIMEUMATON”. -JHP
11. This is often written PATHTUMON in similar conjurations, but the MSS. before me agree in giving this form. -SLM
Aub. 24 and Ad. 10862 both read Phateon; M276: “Pantheon”. -JHP
|12. Note this mention of the ring of Solomon, though there is no ring described among the ritual implements. -JHP13. Aub. 24: novem Cœlestes Kanderias. This probably corresponds to the nine Kandariri (talismans) found in Gollancz’ Hebrew manuscript (fol. 49a). This sentence is not found in Ad. 10862. -JHP|
|14. Sometimes, but as I think erroneously, written Bas-dathea. I imagine the word to mean ‘Lord of Life.’ -SLM15. Deut. 11.6. Ad. 10862 misreads “Fatam and Aliram.” -JHP|
|This conjuration thou shalt say and perform, turning thyself unto the East, and if they appear not, thou shalt repeat it unto the spirits, turning unto the South, the West, and the North, in succession, when thou wilt have repeated it four times. And if they appear not even then, thou shalt make the sign of TAU16 upon the foreheads of thy companions, and thou shalt say:—||16. Or the Cross. -SLM|
|17. Also written Hipeton; and I believe sometimes replaced byAnapheneton, or Anaphaxeton. -SLM18. Aub24 adds: “Et per nomen Igeon, et in nomine Igeon per quod Justi resurgent” (And through the name Igeon, and in the name Igeon, through which the Just will rise again) -JHP
19. This word is given variously in the MSS., as Oneypheon, Onayepheton, and Donecepheron, etc. -SLM
Aub24: Onaxepheon; Sl3091: Oneipheon; K288: Oneypheon; L1202: Donecepheron. -JHP
20. Or Elia. -SLM
Aub24 gives the previous name as Eloy, and this one as Elya; K288 gives them as Elohym and Eleya; Sl3091, L1202 read Elohim and Elya. -JHP
21. What is said here refers symbolically to the rooting out of the evil spirits, and shells, from the Universe by King Messiach, which is spoken of in the Qabalah. The Qabalah sometimes expresses the evil spirits by the words animals, or beasts, and creeping things. -SLM
22. Aub24: Aniel. -JHP
23. The oldest MSS. gives the above form, in the others it is changed intoIaphat, Taphat, and even Japhet. It is probably a corruption of Achad Unity. -SLM
Ad10862: Iaht; Aub24: Jahat; Sl3091: Iaphat; M276, L1202: Japhat; K288: Taphat. -JHP
24. This is also the name of the angel of Venus. -SLM
25. So written in the oldest MS., the others give it as Zedeesia, Zedeezia, andZedezias. -SLM
Ad10862: Zedereza; M276: Zedesia; Aub24, Sl3091, and H3981: Zedeezia; K288: Zedeesia; L1202: Zedezias. -JHP
26. Meaning ’emanating from God.’ It is corrupted into Sephosiel, etc., in the MSS. -SLM
M276: Jephosiel; Aub24: Saphasiel; Sl3091, K288, H3981: Sephosiel; L1202: Sophoziel; Ad10862: Saphatiel. -JHP
27. Iaha, in 10862 Add. MSS. -SLM
Aub. 24: Thau; Sl3091, M276, K288, H3981, and L1202: Tau. -JHP
28. Meaning spirit of Iah. -SLM
Aub. 24: Ruchia; K288: M276: Rechya; Reéhia; Sl30911, L1202: Rechia. -JHP
|29. That is, the hidden and occult grades and links of emanation in the Sephiroth. The later MSS. have put, by mistake, voix for voies, the oldest Latin MS. gives Semitis. -SLMAub24, Ad10862, and M276 read “per terribiles et absconditas semitas Dei” (by the frightening and hidden paths of God). -JHP|
|Then it is certain that they will come, even if they be bound with chains of fire, unless prevented by affairs of the very greatest importance, but in this latter case they will send ambassadors and messengers by whom thou shalt easily and surely learn what occupies the spirits and what they are about. But if they appear not yet in answer to the above conjuration, and are still disobedient, then let the master of the art or exorciser arise and exhort his companions to be of good cheer and not to despair of the ultimate success of the operation; let him strike the air with the consecrated knife30 towards the four quarters of the Universe; and then let him kneel in the midst of the circle, and the companions also in their several places, and let them say consecutively with him in a low voice, turning in the direction of the East, the following:||30. Aub. 24: cum gladio exorcizato.|
ADDRESS TO THE ANGELS.
This being done, let the master arise, and constrain and force them by a stronger conjuration, in manner following.
AN EXTREMELY POWERFUL CONJURATION
|1. So M276, Au24, Ad10862: “et in uirtute altissimi uos coniuramus atque uobis imperamus per potentissimum atque fortissimum nomen dei El” L1202 and Sl3091 misread “Et” (and) instead of “El”; Mathers follows K288 which is further removed: “by the most strong and powerful names of God.” -JHP|
|If they then appear, let them see the pentacles, and say:
They will then immediately talk with thee, as a friend speaketh unto a friend. Ask of them all that thou desirest, with constancy, firmness, and assurance, and they will obey thee.
But if they appear not yet, let not the master on that account lose his courage, for there is nothing in the world stronger and of greater force to overawe the spirits than constancy. Let him, however, re-examine and reform the circle, and let him take up a little dust of the earth, which he shall cast towards the four quarters of the Universe; and having placed his knife upon the ground, let him say on his knees, turning towards the direction of the North:
These words having been said kneeling upon the earth, let the master shortly after arise and open his arms wide as if wishing to embrace the air, and say:
|2. The mystic alphabet known as the ‘Writing of Malachim’ is formed from the positions of the stars in the heavens, by drawing imaginary lines from one star to another so as to obtain the shapes of the characters of this alphabet. -SLMThis section is missing from Aub24. M276: “Anay, Getha, Teramya, Arneth, Hegie, Jona, Prodruch [=pro**uch], Tirach, Jenau, Baya, Theyth”; H981: “Anay, Getath, Texamin, Arnet, Negia, Jona, Prolhuch, Titach, Jenau, Beja, Theit”; Sl3091: “Anay, Getah, Texamin, Arnet, Negia, Jona, Protuch, Titah, genau, Beja, Theit”; K288: “Aay, Getah, Texamin, Arnet, Negia, Jona, Prothuch, Tetah, Jenau, Beja, Theit”; Ad10862: “Anau, Aechel [or Hechel], Transia, Amet, Negie, Iona, Profae, Titache, Penaui, Biia, Teib”; L1202: “Anar, Golat, Negior, Taxam, Inaël, Jona, Portah, Litah, Jenan, Buia, Lheu”; Mathers: “ANAI, ÆCHHAD, TRANSIN, EMETH, CHAIA, IONA, PROFA, TITACHE, BEN ANI, BRIAH, THEIT” The Magical Treatise of Solomon devotes an entire chapter to a series of four “alphabets of the planets”, resembling the “celestial alphabet”, and used for writing on talismans. -JHP|
|3. So H and Sl3091; Ad10862: “Arcuron”; M276: “A Rimeton”; L1202: “Azineton”. -JHP|
|4. M276: Songel et Aonyel; H3981, Sl3091: Soniel et Aoeniel; K288: Soniel et Aaniel; L1202: Jomel & Armiel; Ad. 10862: Ionyel et Ifoniel. This section is not found in Aub24 (up to “And we conjure, oblige, and terribly exorcise ye”). -JHP5. The rest of this paragraph is not found in Ad. 10862. Compare with a Jewish mortuary charm published in J.A. Montgomery Aramaic Incantation Texts from Nippur, (Philadelphia, 1913): “With the Wand of Moses and the Plate of Aaron and the Seal of Solomon and the Shield of David and the Mitre of the Chief Priest I perform the spell.” Cited by Raya Shani in “A Judeo-Persian Talismanic Textile” in Irano-Judaica IV (Jerusalem: 1999, p. 254). -JHP
6. Which letters I have, with much care, corrected, for in the MSS. the letters are jumbled together in hopeless confusion, Seym is written for Shin, Res forBeth, etc. The name is Ab, Ben, Ve-Ruach, Ha-Qadesch, Father, Son, and Holy spirit. There are two other names of twelve letters frequently employed, HQDVSh BRVK HVA, holy and blessed be he; and ADNI HMLK NAMN, the Lord, the faithful king; besides other forms. -SLM
Again, M276 seems to have the most reliable reading: “he sin daled caph he ched uau bed, nun nayn beld aleph”; H3981: “Ha, Hé, Seym, Daled, Coph, He, Thath, vau, Res, nem Jod, Zuin, Res, Aleph”; K288: “Ha, Hé, Saym, Daleth, Coph, He, Thet, vau, Res, Nun, Jod, Zayn, Res, Aleph”. -JHP
|Aub24 resumes at this point. -JHP|
|7. Mathers reads “ON”, but Aub. 24 and Ad. 10862 both read “Iah, Iah, Iah.” M276, Sl3091, K288, and L1202 all omit the name. -JHP8. So M276 and Aub24; Ad. 10862: “Ehere”; Mathers follows Sl3091, K288, and L1202 in reading “EHEIEH”. -JHP
9. So M276, Sl3091, K288, and L1202. Aub24 and Ad. 10862 both read “Es.” -JHP
These things being thus done and performed, ye shall see the spirits come from all sides in great haste with their princes and superiors; the spirits of the First Order, like soldiers, armed with spears, shields, and corslets; those of the second Order like barons, princes, dukes, captains, and generals of armies. For the Third and last Order their king will appear, before whom go many players on instruments of music, accompanied by beautiful and melodious voices which sing in chorus.
Then the exorcist, or master of the art, at the arrival of the king, whom he shall see crowned with a diadem, should uncover the holy pentacles and medals which he weareth upon his breast covered with a cloth of silk or of fine twined linen, and show them unto him, saying:—
Then will the king bow the knee before thee, and will say, ‘What dost thou wish, and wherefore hast thou caused us to come hither from the infernal abodes?’
Then shall the exorcist, or master of magical art, with an assured air and a grave and imperious voice, order and command him to be tranquil, to keep the rest of his attendants peaceable, and to impose silence upon them.
Let him, also, renew his fumigations, and offer large quantities of incense, which he should at once place upon the fire, in order to appease the spirits as he hath promised them. He should then cover the pentacles, and he will see wonderful things, which it is impossible to relate, touching worldly matters and all sciences.
This being finished, let the master uncover the pentacles, and demand all that he shall wish from the king of the spirits, and if there are one or two spirits only, it will be the same; and having obtained all his desire, he shall thus license them to depart:—
THE LICENSE TO DEPART
After this he should recite the first chapter of Genesis, ‘Berashith Bara Elohim, In the beginning, etc.’
This being done, let them all in order quit the circle, one after the other, the master first. Furthermore let them bathe their faces with the exorcised water, as will be hereafter told, and then let them take their ordinary raiment and go about their business.
|Take notice10 and observe carefully that this last conjuration is of so great importance and efficacy, that even if the spirits were bound with chains of iron and fire, or shut up in some strong place, or retained by an oath, they could not even then delay to come. But supposing that they were being conjured in some other place or part of the Universe by some other exorcist or master of the art, by the same conjuration; the master should add to his conjuration that they should at least send him some messengers, or some individual to declare unto him where they are, how employed, and the reason why they cannot come and obey him.||10. This paragraph is not found in Ad. 10862. -JHP|
|But if (which is almost impossible) they be even yet self-opinionated and disobedient, and unwilling to obey; in this case their names should be written on virgin paper, which he should soil and fill with mud, dust, or clay. Then he shall kindle a fire with dry rue, upon which he shall put powdered assafoetida, and other things of evil odour; after which let him put the aforesaid names, written on parchment or virgin paper, upon the fire, saying:—
THE CONJURATION OF THE FIRE.
This being said, thou shalt cast the aforesaid paper into the fire, saying:—
|11. Which are the names of the letters of the Hebrew alphabet, to each of which a special mystic meaning and power is attached, besides its ordinary application. -SLM|
|12. The literal symbols of air, water, and fire; which are called by theSepher Yetzirah the three mother letters. -SLM|
|Then will they assuredly come without any delay, and in great haste, crying: ‘O our lord and prince, deliver us out of this suffering.’|
|All this time thou shouldest have near thee ready an exorcised pen, paper, and ink, as will be described hereinafter. Write their names afresh, and kindle fresh fire, whereon thou shalt put gum benjamin, olybdanum, and storax13 to make therewith a fumigation; with these odours thou shalt afresh, perfume the aforesaid paper with the names; but thou shouldest have these names ready prepared beforehand. Then show them the holy pentacles, and ask of them what thou wilt, and thou shalt obtain it; and having gained thy purpose, send away the spirits, saying:—||13. Mathers is following Sl3091, K288, and L1202 here, however Aub24 and Ad10862 both read “Sandalum citrinum et rubrum et storacem”; M276: “sandelo citrino sandolo rosso e storace”; Perhaps “sandalum album citrinum et rubrum” is intended (along with storax). -JHP|
THE LICENSE TO DEPART.
|14. The phrase “and may the blessing of God … obedient and prompt” doesn’t appear in Aub. 24 or Ad. 10862, but is found in Mich. 276. -JHP|
|Thou shouldest further make a book of virgin paper, and therein write the foregoing conjurations, and constrain the demons to swear upon the same book that they will come whenever they be called, and present themselves before thee, whenever thou shalt wish to consult them. Afterwards thou canst cover this book with sacred sigils on a plate of silver, and therein write or engrave the holy pentacles. Thou mayest open this book either on Sundays or on Thursdays, rather at night than by day, and the spirits will come.|
|Regarding the expression ‘night,’ understand the night following, and not the night preceding the aforesaid days,15 for indeed they are creatures of darkness who hate the light.||15. So. Aub. 24. Mathers: “And remember that by day (the demons) are ashamed, for they are animals of darkness.” Ad. 10862 omits the rest of this paragraph. -JHP|
CONCERNING PENTACLES, AND THE MANNER OF CONSTRUCTING THEM
As we have already made mention of the pentacles, it is necessary that thou shouldest understand that the whole science and understanding of our Keydependeth upon the operation, knowledge, and use of pentacles.
|He then who shall wish to perform any operation by the means of the medals,1 or pentacles, and therein to render himself expert, must observe what hath been hereinbefore ordained. Let him then, O my son Roboam, know and understand that in the aforesaid pentacles he shall find those ineffable and most holy names which were written by the finger of God in the tablets of Moses; and which I, Solomon, have received through the ministry of an angel by divine revelation. These then have I collected together, arranged, consecrated, and kept, for the benefit of the human race, and the preservation of body and of soul.||1. Ad10862: canderias; M276: canderie. This paragraph and the preceding are not found in Aub. 24. -JHP|
|The pentacles should then be made in the days and hours of Mercury, when the Moon is in an aerial2 or terrestrial sign; she should also be in her increase, and in equal number of days with the Sun.||2. i.e. in Gemini, Libra, Aquarius, Taurus, Virgo, or Capricorn. -SLM|
|It is necessary to have a chamber or cabinet specially set apart and newly cleaned, wherein thou canst remain without interruption, the which having entered with thy companions, thou shalt incense and perfume it with the odours and perfumes of the art. The sky should be clear and serene. It is necessary that thou shouldest have one or more pieces of virgin paper prepared and arranged ready, as we shall tell you more fully later on, in its place.Thou shalt commence the writing or construction of the pentacles in the hour aforesaid. Among other things, thou shalt chiefly use these colours: Gold, cinnabar or vermilion red, and celestial or brilliant azure blue. Furthermore, thou shalt make these medals or pentacles with exorcised pen and colours, as we shall hereafter show thee. Whensoever thou constructest them, if thou canst complete them in the hour wherein thou didst begin them, it is better. However, if it be absolutely necessary to interrupt the work, thou shouldest await the proper day and hour before re-commencing it.|
|The pentacles being finished and completed, take a cloth of very fine silk, as we shall hereafter ordain thee, in the which thou shalt wrap the pentacles. After which thou shalt take a large vessel of earth filled with charcoal, upon the which there must be put frankincense, mastic, and aloes, all having been previously conjured and exorcised as shall hereafter be told thee. Thou must also be thyself pure, clean, and washed, as thou shalt find given in the proper place. Furthermore, thou shouldest have the quill knife or knife of the art,3 with the which thou shalt make a circle, and trace within it an inner circle, and in the space between the two thou shalt write the names of God,4 which thou shalt think fit and proper. It is necessary after this that thou shouldest have within the circle a vessel of earth with burning coals and odoriferous perfumes thereon; with the which thou shalt fumigate the aforesaid pentacles; and, having turned thy face towards the East, thou shalt hold the said pentacles over the smoke of the incense, and shalt repeat devoutly the following Psalms of David my father:5
||3. Following Aub. 24: “Artauum, vel gladium artis”. Ad. 10862 reads “arctauum, aut gladium.” M276 reads “con l’ artavo dell’ arte hò coltello”; Mathers follows Sl3091, L1202, and K288 in reading, “sickle or knife of magical art.” Ad. 10862 adds, “(tempered) with the blood of a goose and the juice of a pimpernel” as in Book 2 chapter 8. Ad. 36674 reads “A knyfe ready in goses blode, which was made on the day of Mercury.” -JHP4. Preferably those having some reference to the work in hand. -SLM
5. I have given the number of the Psalms according to the English, not theHebrew numbers. -SLM
Mathers lists the Psalms by numbers only: “Psalms viii., xxi., xxvii., xxix., xxxii., li., lxxii., cxxxiv,” whereas all the manuscripts give the opening words. Since the Psalms are numbered differently in different versions of the Bible, Mathers’ method is more ambiguous. -JHP
6. Not in Mathers’ list.
7. Mathers’ list includes Psalm 21 instead.
8. Not in Mathers’ list.
|(For a convenient form of circle which may be used for preparing instruments and other things of the same kind, as well as for consecrating the pentacles,see Figure 3.)
|9. The figure shows the sacred name Agÿel in the East (labelled “Oriente” in the manuscript), Sabaot in the south (“Mezzo giorno”), Jeova in the West (“Occidentale”), and Adonay in the North (“Settentrionale”).Aub24 has two versions of this circle. The one on fol. 18v is like that in Ad. 10862. The one on fol. 72v is similar, but adds inside the inner circle the words “Quis in fortibus ut tu Deus Tetragrammaton”. It also adds a third circle around the others, with the names and symbols of the four Kings between the two outer circles: Asmodel in the East, Amaymon in the South, Paymon in the West, and Aegym in the North.
Mathers gives the names in Hebrew characters. -JHP
|After this thou shalt repeat the following Oration:—
|10. Mathers reads the ALEPH and the TAU, but the manuscripts all read “Alpha et Omega.” -JHPThe Qabalistic word AZOTH may be substituted for ‘the Aleph and the Tau.’ -SLM|
|These words being said, thou shalt perfume the pentacles with the same sweet scents and perfumes, and afterwards having wrapped them in a piece of prepared silk cloth, thou shalt put them in a place fit and clean, which thou mayest open whenever it shall please thee, and close it again, at thy pleasure and according unto thy will. We will hereafter show thee the method and manner of preparing the aforesaid place, of perfuming it with scents and sweet odours, and of sprinkling it with the water and water-sprinkler of magical art; for all these things contain many good properties, and innumerable virtues, as experience will easily teach thee.|
|We have already said sufficient regarding the solemn conjuration of spirits.11||11. Ad. 10862: boni Angeli (of good angels). -JHP|
|We have also spoken enough in our present Key, regarding the manner in which it is necessary to attract the spirits so as to make them speak. Now, by divine aid, I will teach thee how to perform certain experiments with success.12||12. Mathers inserts here an excerpt from L1203, “Know, O my son Roboam, that all the divine sigils … which is why I command thee to be attentive to all that is contained in this my Testament.”|
OF THE EXPERIMENT CONCERNING THINGS STOLEN, AND HOW IT SHOULD BE PERFORMED
My beloved son, if thou findest any theft, thou shalt do as is hereinafter ordained, and with the help of God thou shalt find that which hath been taken away.
If the hours and days be not otherwise ordained in this operation, thou must refer to what hath already been said. But before commencing any operation whatsoever for the recovery of things stolen, after having made all necessary preparations, thou shalt say the following oration:—
|1. This is simply the Hebrew of the prayer which follows; but in the MS. Codices it is so mutilated as to be worthless. -SLMM276 may again be the least corrupt: “Atta melech Eloy asser malach bassamaym uerensar amalachim bonel uengose neagnimanù chesid lemangan asemod baruch adonay Eloym eloe [emagro] auraam arcadiel daccon lamliel malun eya Eloym aya arniscrater unenia machia deuradum Zachiel deol emad egem gemas.” -JHP|
|2. Sl. 1307 adds “ADONAY”. -JHP|
|After this perfume and cense the place with good scents and sweet odours. This aforesaid place should be pure, clean, safe from interruption or disturbance, and proper to the work, as we shall hereafter show. Then sprinkle the aforesaid place with consecrated water, as is laid down in the chapter concerning circles.The operation being in such wise prepared, thou shalt rehearse the conjuration necessary for this experiment, at the end of which thou shalt say as follows:—
|3. A child employed as a clairvoyant in the operation; as is still the custom in some places in the East. -SLM|
|These things being accomplished they will make thee to see plainly that which thou seekest. Take note that the exorcist, or master of the art, should be such as is ordained in the chapter concerning the exorcist and his companions; and if in this experiment it should be necessary to write down characters or names, thou shalt do that which it is necessary to observe regarding the pen, ink, and paper, as is duly prescribed in the chapters concerning them.|
|For if thou dost not regard these things, thou wilt neither accomplish that which thou desirest, nor arrive at thy desired end.4||4. Sl. 1307 adds a second chapter on “things stolen,” which invokes the “venerable intelligence ASSA” while facing East. Mathers inserts L1203, chap. 26 at this point. -JHP|
OF THE EXPERIMENT OF INVISIBILITY, AND HOW IT SHOULD BE PERFORMED
If thou wishest to perform the experiment of invisibility, thou shalt follow the instructions for the same. If it be necessary to observe the day and the hour, thou shalt do as is said in their chapters. But if thou needest not observe the day and the hour as marked in the chapter thereon, thou shalt do as taught in the chapter which precedeth it. If in the course of the experiment it be necessary to write anything, it should be done as is described in the chapters pertaining thereto, with the proper pen, paper, and ink, or blood. But if the matter is to be accomplished by invocation, before thy conjurations, thou shalt say devoutly in thine heart:—
And if it be necessary in this operation to trace a circle, thou shalt do as is ordained in the chapter concerning circles; and if it be necessary to write characters, etc., thou shalt follow the instructions given in the respective chapters.2
This operation being thus prepared, if there be an especial conjuration to perform, thou shalt repeat it in the proper manner; if not, thou shalt say the general conjuration, at the end of which thou shalt add the following words:—
|1. M276: “Jaboles habaron Eloy elit nigit garbeloy semition metimoluch labalitena neromobel calemere daluti timaguel uirsaguel teuemis serye Jerete baruchaba athonoual baracabá eraiscum”; Aub24: “Scaboles, Habaron, Eloy, Elimigit, Gabolti, Semitrion, Methionobal, Nabanitem, Nezemobal, Calè, Methè, Baluti, Timagul, Villaguel Teuem[is], Sereiè, Jenetè, Barucaba, Atanoual, Boracab, Earatin”; H: “Saboles, Habaron, Eloy, Elimigit, Gabeloy, Gabeloy [sic], Semiticon, Metinolach, Cabanitena, Neromobel, Calemite, Dalut, Timaguel, Villaquel, Tevenis, Serie, Jerete, Baruchaba, Athonavel, Barachabat, Eraticum” Ad10862: “Seaboles, Arbaron, Eloy, Elimigit, Heremobulcule, Methe, Baluti, Timagal, Villaguel Teueni, Leure, Ferete, Bacuhaba, Guratim”; Mathers: “SCEABOLES, ARBARON, ELOHI, ELIMIGITH, HERENOBULCULE, METHE, BALUTH, TIMAYAL, VILLAQUIEL, TEVENI, YEVIE, FERETE, BACUHABA, GUVARIN”. Sl. 1307 adds the sinister element of invoking the “ministers of invisibility” through “Lucifer your prince”. -JHP2. Aub24 omits this paragraph. -JHP|
In order then to accomplish this aforesaid operation, thou must prepare all things necessary with requisite care and diligence, and put them in practice with all the general and particular ceremonies laid down for these experiments; and with all the conditions contained in our first and second books. Thou shalt also in the same operations duly repeat the appropriate conjurations, with all the solemnities marked in the respective chapters. Thus shalt thou accomplish the experiment surely and without hindrance, and thus shalt thou find it true.7
|3. So Aub24, M276, and Sl. 1307. Mathers follows Sl3091, K288, and H3981 in reading “Almiras”. Ad10862: “almuas”; Ad36674: “Penerason”. -JHP4. M276: “cherus mayton metagir elyros dionedis ugemnos abadem periberem tangialem trentidim suceantos abeloy bored bilbamina castormy detel”; Aub24: “Cheros, Mayton, Metagire, Biros, Dionedis, Vgemenos, Abadin, Periburin, Tangedim, Trensidim, Sauantos, Abeloy, Bored, Belamit, Castrimi, Desoe[l?].”; Sl. 1307: “Cheros, Maiton, Metague, Bires, Dionedis, Vgeminos, Abadon, Peributin, Tangedem, Tresidim, Succantes, Ebelloy, Bored, Bellamid, Castirnu, Detesel”; Sl3091: “Mayton, Metagyx, Ebyros, Dionidis, Uguemenos, Abadem, Periberim, Tanguialem, Trensidem, Succantos, Abeloy, Bored, Bellamia Castormi, detel”; H3981: “herus, Mayton, Metagix, Ebyros, Dronidis, Uguemenos, Abadem, Periberim, Tangialem, Trenlidem, Succantos, Abeloy, Bored, Bellamia, Castormi, detel”; K288: “Cherus, Mayton, Matagix, Ebyros, Diomidis, Uguemenos, Abadem, Periberim, Tangialem, Trensidem, Saccantos, Abeloy, Bored, Bellamia, Castormy, Detel”; Ad. 10862: “Cheros, Maitor, Tangedem, Transidim, Suuantos, Abelaus, Bored, Belamit, Castumi, Dabuel”;Mathers: “CHEROS, MAITOR, TANGEDEM, TRANSIDIM, SUVANTOS, ABELAIS, BORED, BELAMITH, CASTUMI, DABUEL”. -JHP
5. Ad. 10862, M276, and Sl. 1307: “ducem” (leader, also duke). This paragraph is not found in Sl3091. -JHP
6. M276: “saturnelum archielem danielem belie asiemohe”; Aub24: “Saturielem, Narchielem, Damielem, Bellia, Asimonei”; Sl. 1307: “Saturielem, Harchialem, Damiele, Bellia, Assimonai”; H3981: “Saturiel, Archiel, Daniel Benie, Assem”; K288: “Saturiel, Archiel, Daniel Beniel, Asseme”; Ad10862: “Saturelem, Narchielem, Damielem, Bellia, Asimoner”; Mathers: “SATURIEL, HARCHIEL, DANIEL, BENIEL, ASSIMONEM”. -JHP
7. Aub24 omits this paragraph. -JHP
|But, on the contrary, if thou lettest any of these things escape thee, or if thou despiseth them, never shalt thou be able to arrive at thy proposed end; as, for example, we enter not easily into a fenced city over its walls but through its gates.8||8. Sl. 1307 adds another short chapter on invisibilty here, which involves making a wax image with the words “Argat, Saetam” on the front. Mathers inserts L1203, chapters 24, 25, 27, 28, and 29 at this point. The first one he appended to this chapter; the rest he numbered 11-14. -JHP|
EXPERIMENT OF LOVE, AND HOW IT IS TO BE PERFORMED1
If you wish to undertake any experiments of favor, influence, or love, for possessing the love of any person, whether man or woman, it is necessary that the operator has prepared in such a manner, as is said in the chapter concerning the exorcist (Book II, chapter 2). Then you may begin to perform the said experiment, which you may complete at any time that has been noted, but if the time and day are not mentioned, use those discussed in the chapter on the hours. And if the experiment requires an image of wax, or any other material, you must prepare it specially as described in the chapter on the same (Book II, chapter 18). Afterwards you should say the following words over the matter prepared:
Having completed these things, form the image as described in the experiment, and if it is necessary to write on the image, use the needle or quill pen and ink of the Art. If incensing or other observances are required, see the instructions in the relevant chapters. And if an invocation should be made, let it be as specified above, and at the end of your conjurations, make the fumigation, and hold the image over the smoke, saying:
This done, conjure again using the conjuration specified in the experiment itself, and if the woman arrives that very hour it is well. If however she doesn’t appear, put the image under the head of your bed, and within three days you will see a great wonder, for the woman will come to you at once, or else will send a message to you.
If the image is painted, or engraved in any metal, or cast in lead or tin, let it be done as said, and if the experiment requires characters or names to be written or painted, use the paper, needle, quill pen and colours (or else ink), as described in the appropriate places, observing the days and hours, and all the necessary solemnities required by the experiment.
If however the experiment requires you to touch the loved-one, or put some brief (short summary or letter), or similar thing under the threshold or other place which the woman must pass, if the experiment requires some dust to be made and strewn about, or requires something to be drunk or eaten, make sure to solemnly observe the hours , times, materials, and tools, as described in the relevant chapters. Afterwards, say the following oration over the dust to be scattered, or things to be drunk or eaten:
Then perform those things described in the experiment, and with the experiment written with figures and characters in the name of whichever person, and such that she passes over it. Once the characters, figure, image of wax or other materials has been prepared or inscribed, say over those things the following conjuration:
Afterwards bury the experiment in the crossroad, then complete the experiment [and you will see the truth].5
|1. Translation by Joseph Peterson. This chapter was omitted by Mathers, who considered it unworthy of the rest of the text. He substituted instead L1203, chapters 25: To hinder a sportsman from killing any game.
Ad. 36674 contains an abbreviated version of this chapter. It includes a conjuration which begins “Venus, ester, Astropolyn, Asmo, Mercurius, Jupiter, Saturnus,” which corresponds with “Noga Jes artphelem asmo corau sabcedes sabaday” in M276. i.e. the English manuscript recognizes Noga, Cocab, Zedeck, and Sabbathi as the Hebrew names of the names of the planets Venus, Mercury, Jupiter, and Saturn.
Also of interest, Aub24 includes the phrase “per virtutem et potentiam Sanctissimi ADONAY cuius MARCHUD sine fine” which corresponds to “per virtu et per potenta del sanctissimo nome ADONAY il MALCUD del quale sensa fine.” Ad. 10862 seems to translate the Hebrew MALCHUD as it reads, “[per virtutem] et potentiam Sanctissimi ADONAY cuius Imperium sine fine” (throught the virtue and power of the most holy ADONAY who RULES without end).
Note also the invocation of the four kings of the cardinal directions, given variously (generally Oriens, Paymon, Egyn, and Amaymon). Aub24 and Ad10862 start with “O Oriens Rex egregio qui in oriente regnas”; which might be translated as “O Oriens, illustrious King, who rules in the East.” Ad36674 takes “egregio” (illustrious) as a proper name and translates the passage as “O thou orient king Eggye, which reineth and ruleth in the East” M276 reads “O omnis rex egregie qui in oriente regnas”; Sl. 1307 has “O Asmodee, illustrious king who rules in the East”; Sl. 3091 and K288 read “O Asmodée, Orient tres reluisant” (O Asmodee, the East very glittering.)
In Sl. 1307 this is followed by another chapter (chap. 9) on love magic, this one using a statue of wax, invoking “Sichel, Richel, Moches, Aray, Saiatri, Amacon, Enacon.” This is followed by (chap. 10), which includes “Esperimento d’ Amore toccando”, “Esp. d’ Amore mangiando”, and “Esp, d’ Amore gettando” (experiments of love using touching, eating, and throwing). -JHP
2. Added in Ad. 10862.
3. Aub24 and Ad10862 read “Renquel,” while M276, Sl. 1307, K288, and Sl. 3091 all read “Donquel.”
4. I apologize to my faithful readers, but I am omitting part of this conjuration in response to all the people who illegally redistribute my work. Please curse them, not me. For a translation from the French, see Skinner and Rankine, Veritable Key of Solomon (Sourceworks of Ceremonial Magic Series) London, 2008, pp. 311-13. -JHP
5. The phrase in  is found in Ad. 1082. K288: “you will accomplish your desire.”
EXPERIMENT OR OPERATION OF THE FRUIT1
When you wish to perform the experiment of the fruit, prepare the same in the appropriate day and hour. But must be a beautiful fruit, and spotless (and when I say fruit, understand that I mean any kind of produce).2
You should therefore take it in your hand in a secret place, and before you pick it from the tree (if it still requires harvesting), sprinkle it with the water of the art. Then, in the secret place, pick it, using incense, and saying this oration over it.
And if you have to write anything on the fruit, follow the teachings of this art.3
You can also make other experiments of love, which involve gazing at the sight and eyes of the woman. In that case, such experiments are prepared with the suitable hours and times, as above.4
|1. Translated by JHP. This chapter was omitted by Mathers, who substituted instead L1203, chapters 27: How to make the magic garters.2. The text uses “pomum” in the chapter heading and first part of the sentence, which can mean any kind of fruit. The remark in parentheses uses the word “fructus” which can mean any kind of produce. The French manuscript K288 translates Lat. “pomum” as “pomme” (apple): “et tout ce que je dis de la pomme, je le dis pareillement de toutes sortes de fruits, comme Poire, Pêche” (and whenever I say ‘apple,’ I mean any kind of fruit, such as pear, peach).
3. Ad. 10862 adds: “write it with the needle, as said in the first chapter.”
4. Aub24 continues with “De experimento Gratiae et Impetrationis” (the experiment of gratitude and favour), i.e. chapter xv.
THE OPERATION OF LOVE BY HER DREAMS, AND HOW ONE MUST PRACTICE IT
|1. Translated by JHP. This chapter was omitted by Mathers, who substituted instead L1203, chapters 28: How to make the magic carpet proper for interrogating the intelligences.. PGM VII.407-10 gives a spell to appear to someone at night in dreams (Betz, p. 128).|
|This is an ineffable experiment if you desire to enjoy2 a lover in a dream. Before beginning the conjuration on behalf of the one you wish to dream of, (operating in the hour mentioned in the second book), observe that the sky is clear. It may help to stand in your chamber looking into the sky, at the stars and the Moon, and humbly say in your heart:||2. Lat: coire.|
|3. M276: “Agla Jod, hè, uau he Jah Jah Jah uah uah uah Jah Jah Jah anistarod l’Adonay eloenú ueanighlaod l’anu, ulbaneno gad olam.” Michael Sidlofsky has identified this as a corruption of Deuteronomy 29:28: Hanistarot la-YHVH (Adonay) Eloheynu vehaniglot lanu ulevaneynu ad olam(Concealed matters concern the Lord our God, but revealed matters concern us and our children forever). “Rabbinic texts often cite this verse when arguing for caution in revealing mysteries (kabbalistic and otherwise) to the masses.” (Personal communication). Apparently this passage is used for divination in dreams in practical Kabbalah texts (e.g. Sefer Gematriot, late 13th or early 14th century). Seehttp://www.atomick.net/fayelevine/pk/letters02.shtml. -JHP|
|Afterwards, when you want to perform the same experiment, put the image under your pillow4 recite again the previous conjuration three times, and you will see the result. And make sure you observe everything that is laid out in the first chapter of the second book.||4. Latin (Ad. 10862): pluminare; French (K288): l’oreiller. -JHP|
OF THE EXPERIMENT OF SEEKING FAVOUR AND INFLUENCE1
|1. This chapter is taken from 10862 Add. MSS. -SLMIn Mathers’ edition this chapter is numbered 15. It also occurs in Aub24, Ad. 36674, and Sl. 1307. Mathers renders the title “De Experimento Gratiæ, et Impetrationis” as “the experiment of seeking favour and love.” -JHP|
|If thou wishest to perform the experiment of seeking favour and influence, observe in what manner the Experiment is to be carried out, and if it be dependent upon the day and the hour, perform it in the day and the hour required, as thou wilt find it in the chapter concerning the hours; and if the experiment be one that requireth writing, thou shalt write as it is said in the chapter concerning the same; and if it be with penal bonds, pacts, and fumigations, then thou shalt cense with a fit perfume as is said in the chapter concerning suffumigations; and if it be necessary to sprinkle it with water and hyssop, then let it be as in the chapter concerning the same; similarly if such experiment require characters, names, or the like, let such names be written as the chapter concerning the writing of characters, and place the same in a clean place as hath been said. Then thou shalt repeat over it the following oration:—
This being said, thou shalt place it in clean silk, and bury it for a day and a night at the junction of four cross-roads; and whensoever thou wishest to obtain any grace or favor from any, take it, having first properly consecrated it according to the rule and place it in thy right hand, and seek thou what thou wilt it shall not be denied thee. But if thou doest not the Experiment carefully and rightly, assuredly thou shalt not succeed in any manner.
For obtaining grace and influence write down the following words:
|2. This incantation is also given in 1307 Sloane MSS., page 76. -SLM|
|Which words being properly written as above, thou shalt also find thy desire brought to pass.|
REGARDING EXPERIMENTS TO BE MADE REGARDING HATRED AND DISCORD1
|1. This chapter was omitted by Mathers, but is included in all the manuscripts. Translation is from A.E. Waite, Book of Ceremonial Magic, pp. 298 ff. In place of it Mathers substituted L1203, chapters 29: How to render thyself master of a treasure possessed by the spirits. Sl. 1307 appends a second experiment which involves making two wax images, with the words “Apaga, Itulac, Di, Mas”, and “Asgan, Artan, Alben, Apachiel, Satagel.” -JHP|
|Experiments upon enemies may be performed in several ways, but, whether with waxen images or some other instrument, the particulars of each must be diligently and faithfully observed. Should the day and hour fail thee, proceed as already laid down, and prepare the image or instrument proper to this effect in the order and manner thereof. Fumigate with the proper perfumes, and if writing be required on the image, let it be done with the needle or stylet of the art, as aforesaid. Next recite the following words once over the said image:-
Deposit the image in some place perfumed with evil odours, especially those of Mars, such as sulphur and assafoetida. Let it remain there for one night, having duly asperged it, observing the proper hour and time.
Do likewise when the experiment is performed with characters and names, by touching the lovers with words, or by whatsoever other manner. But when the experiment is made by giving something to be eaten, the same must be performed on the day and hour proper to this work.
All things being prepared, place them before you, and say:
Give then whatsoever you please to the person designated, but let it be in the hour of Saturn or that of Mars, observing all things needful for such experiments.
HOW OPERATIONS OF MOCKERY AND SCORN SHOULD BE PREPARED1
|1. This chapter is given in 10862 Add. MSS. 3981 Harleian MSS., 288 King’s MSS., 3091 Sloane MSS., and 1307 Sloane MSS., but is wanting in 1202 Lansdowne MSS., as are all the chapters of the first book after Chap. 8. -SLMMathers titles this chapter “How operations of mockery, invisibility, and deceit should be prepared,” but I have followed Aub24, Ad10862, Sl. 1307, and Ad. 36674. Sl. 1307 follows this chapter with “Esp. che un Gallo tiriuna Traue” which involves writing a charm with “Tartar, Tartarem, Retifera” on virgin parchment. This is followed by “Esp. che un Cane seguiti un Ceruo” which involves writing the name “Dalef” on virgin parchment. -JHP|
|Experiments relating to mockery and scorn2 may be performed in many ways. When thou shalt wish to practice these experiments with regard to any person, thou shalt observe the day and the hour as we have already said. Should it be necessary to write characters or words, it should be done upon virgin paper, as we shall show farther on. As for the ink, if it be not specially ordained in this operation, it is advisable to use the blood of a bat with the pen and the needle of art. But before describing or writing the characters or names, all the necessary rules should be observed as given in the proper chapters, and having carefully followed out all these, thou shalt pronounce with a low voice3 the following words:—||2. Mathers: “tricks, mockeries, and deceits.”3. Mathers reads “loud voice”, but Aub. 24 and Ad. 10863 both read “submissa uoce” (low or submissive voice). Sl. 1307 reads “voce sommella.” K288 reads “voix bas” (low voice), and Ad. 36674 reads “lowly voice”. -JHP|
|4. M276: “Abbac Adbdac Istac Audac Constrac Coac Scisos Tristator derisor detristator Incantator”; Aub24: “Abbac, Abdat, Istat, Audac, Castrac, Coach, Lusor, Tristator, Derisor, Destator, Incantator”; Sl3091: “Abbac abdac, Istac, audac, Costrac, Coac, Suses, Tristator, Derisor, Detestator, Incantator”; H: “Abbac, Abdac, Istac, Audac, costrac, Coac, Susez, Tristator, Derison, detentutor, Incantator”; K288: “Abbac, Abdac, Istac, Audac, Castrac, Coac, Suses, Tristator, Derisor, Detestator, Incantator”; Ad. 10862: “Abac, Aldal, Iat, Audac, Lustrac, Lusor, Locuch, Tistator, Decisor, Destatur” (but first word is given as “Albac” below); Ad. 36674: “Abac, Abdac, Istac, Castac, Adach, Castas, Calsac (?), lusor, Triumphator, Derisor, Incantator.” Sl. 1307: “Abac, Abdac, Istac, Audac, Castrac, Coac, Cusor, Tristator, Derisor, Destator, Incantator”; Mathers: “ABAC, ALDAL, IAT, HUDAC, GUTHAC, GUTHOR, GOMEH, TISTATOR, DERISOR, DESTATUR”. -JHP5. Aub24 and M276: “Triviatores et circulators”; Sl. 1307: “trecciatori et Circulatori”. The first word probably means “tricksters.” “Circulatores” (strollers) generally meant travelling fortune tellers or peddlars. -JHP|
|When this experiment is completed in this manner in the hour and time which we have shown and taught, also the foregoing words ABBAC, ABDAC,6etc., should be written with the pen as hereinafter ordained; but if the experiment be performed in a different way, yet shalt thou always say the aforesaid words, and they should be repeated as before given.||6. Mathers: “ABAC, ALDAL.”|
|If thou practicest these things in this manner correctly, thou shalt arrive at the effect of thine operations and experiments by the which thou mayest easily deceive the senses.
HOW EXTRAORDINARY EXPERIMENTS AND OPERATIONS SHOULD BE PREPARED
We have spoken in the preceding chapters of common experiments and operations, which it is more usual to practice and put in operation, and therein thou mayest easily see that we have told thee sufficient for their perfection. In this chapter we treat of extraordinary and unusual experiments, which can also be done in many ways.
None the less should those who wish to put in practice the like experiments and operations observe the days and hours as is laid down in the proper chapters, and should be provided with virgin paper and other necessary things. Having prepared a similar experiment thou shalt say:—
|1. This passage is found in Aub24, Ad10862, and Sl. 1307. After “ADONAY” Sl. 1307 adds “and through your holy name CHIN,” and at the end of the passage it adds “exclaiming, CADOS, CADOS, CADOS, CADOS, ELOYM, SABBAOTH” (i.e. Holy, holy, holy, the God of Hosts) -JHP2. M276: “Jod uau Jah palos starfor spazor Zucor Amator creator”; Aub24: “Jod, He, Jah, Vau, Palis, Tafar Lapazor, Lacor (Z-?), Amator, Creator”; Ad10862: “Iod, Iah, Polis, Vau, Labant, Lacir, Amator, Creator”; Sl3091: “Jah, Vau, Dalos, Tafor, Sapazor, Zucor, Amator, Creator”; H: “Jod, Jah, Vau Dalos, Tafor, Sapazor, Zucor, Amator, Creator”; K288: “Jod, Jah, Vau Dalos, Taphor, Sapajor, Incor, Amator, Creator”; Sl. 1307: “Iod, Uau, Palos, Safur, Sapazor, Buuor, Amator, Creator”; Mathers: “IOD, IAH, VAU, DALETH, VAU, TZABAOTH, ZIO, AMATOR, CREATOR”. -JHP|
|This being done, thou shalt perform the experiment, observing its hour, [and then you may say the following song:
and thou shalt perfume and incense as is laid down in the proper chapter; sprinkling with exorcised water, and performing all the ceremonies and solemnities as we shall instruct thee in the second book of our Key. [And if the time is not specified, let it be in the day and hour of Mercury.]5
|3. So Aub24. Sl. 1307: “Asmorida, Dictiel, Onda, Fressai, Bessay, Nistam, Apassam, Irusolatos, Enetoritos, Temfiel, Auinel, Tanga, Drai, Bironat, Facultaim, Abrabnim, [50v] Parani, Arbei, Arfusa, Astara”; Ad10862: “Amicida, Distida, Maessay, Bessay [Benay?], Hista~, Apassa~, Irusulutos, Enitrietos, Itaufnal, Auisiel, Tangadiac, Rizonal, Sacultaim, Astrabaim, Danuri, Arbei, Astara”. -JHP4. This passage is only found in Aub24, Sl. 1307, and Ad10862. -JHP
5. This passage is also only found in Aub24 and Ad10862. In Sl. 1307 this chapter is followed by “Esperimenti di Ligare, et altro” which includes reciting the words “Fensa, Cua, Ellaq, Amonu,” and a charm with “Asmodeus, Compossas, Amuter, Somniator, Tentator.” This is followed by two “Esper di Gioco” — the first with a sigil, the second using a charm with “Aron, Terni, Abar.” This is followed by “Esper. dfi statua di Cera” which includes a conjuration with the words “O Asgam, O Artan, O Alben, O Pachiel, O Satagel, O Vsor, Dilapidator, Tentator, Somniator, Deuorator, Concifor, et Seductor” and invoking the four kings Amodeo [sic] (king of the East), Paymon (king of the West), Egion (king of the North), and Maimon (domini nel Mezzogiorno). Compare with chapter 15 above. This is followed by additional chapters of experiments. -JHP
CONCERNING THE HOLY PENTACLES OR MEDALS
The medals or pentacles, which we make for the purpose of striking terror into the spirits and reducing them to obedience, have besides this wonderful and excellent virtue. If thou invokest the spirits by virtue of these pentacles, they will obey thee without repugnance, and having considered them they will be struck with astonishment, and will fear them, and thou shalt see them so surprised by fear and terror, that none of them will be sufficiently bold to wish to oppose thy will. They are also of great virtue and efficacy against all perils of earth, of air, of water, and of fire, against poison which hath been drunk, against all kinds of infirmities and necessities, against binding, sortilege, and sorcery, against all terror and fear, and wheresoever thou shalt find thyself, if armed with them, thou shalt be in safety all the days of thy life.
Through them do we acquire grace and good-will from man and woman, fire is extinguished, water is stayed, and all creatures fear at the sight of the names which are therein, and obey through that fear.
These pentacles are usually made of the metal the most suitable to the nature of the planet; and then there is no occasion to observe the rule of particular colours. They should be engraved with the instrument of art in the days and hours proper to the planet.
|Saturn ruleth over lead; Jupiter over tin; Mars over iron; the Sun over gold; Venus over copper; Mercury over the mixture of metals; and the Moon over silver.1||1. This paragraph does not occur in Aub24, Ad. 10862, Sl. 1307, or L1202. -JHP|
|They may also be made with exorcised virgin paper [with the quill pen and ink of the Art],2 writing thereon with the colours adopted for each planet, referring to the rules already laid down in the proper chapters, and according to the planet with which the pentacle is in sympathy.||2. So Aub24 and Ad. 10862. Mathers omits. Aub24 continues with “or blood or cinnabar as portrayed in the example.” -JHP|
|Wherefore unto Saturn the colour of black is appropriated; Jupiter ruleth over celestial blue; Mars over red; the Sun over gold, or the colour of yellow or citron ; Venus over green: Mercury over mixed colours; the Moon over silver, or the colour of argentine earth.3||3. This paragraph does not occur in Aub24, Ad. 10862, Sl. 1307, or L1202. -JHP|
|The matter of which the pentacle is constructed should be virgin, never having been used for any other purpose; or if it be metal it should be purified by fire.|
|As regards the size of the pentacles it is arbitrary, so long as they are made according to the rules, and with the requisite solemnities as hath been ordained.4||4. Mathers inserts a section of L1203 at this point: “The virtues of the holy pentacles … never descend into oblivion.” -JHP|
|Adore5 and revere the most holy names of God which are found in these pentacles and characters, for without this never shalt thou be able to come to the end of any enterprise, nor to accomplish the Mystery of Mysteries.||5. The rest of the chapter is from 1202 Lansdowne MSS. -SLM|
|Above all things, remember that to perform any of these operations thou must be pure in body and mind, and without blemish, and omit not any of the preparations.This Key, full of mysteries, hath been revealed unto me by an angel.
Accursed be he who undertaketh our art without having the qualities requisite to thoroughly understand our Key, accursed be he who invoketh the name of God in vain, for such an one prepareth for himself the punishments which await the unbelievers, for God shall abandon them and relegate them unto the depths of Hell amongst the impure spirits.
For God is great and immutable; he hath been for ever, and he shall remain even unto the end of the ages.
END OF THE FIRST BOOK
HERE FOLLOW THE HOLY PENTACLES, EXPRESSED IN THEIR PROPER FIGURES AND CHARACTERS, TOGETHER WITH THEIR ESPECIAL VIRTUES; FOR THE USE OF THE MASTER OF ART.
THE ORDER OF THE PENTACLES
(1) Seven pentacles consecrated to Saturn = Black.
(2) Seven pentacles consecrated to Jupiter = Blue.
(3) Seven pentacles consecrated to Mars = Red.
(4) Seven pentacles consecrated to the Sun = Yellow.
(5) Five pentacles consecrated to Venus = Green.
(6) Five pentacles consecrated to Mercury = Mixed Colours.
(7) Six pentacles consecrated to the Moon = Silver.
[This is the general pentacle, called the Great (or Grand) Pentacle]1
[It should be written on sheepskin paper or virgin parchment, the which paper should be tinted green. The circle with the 72 divine letters should be red or the letters may be gold. The letters within the pentacle should be the same red, or sky blue everywhere, with the great name of God in gold. It serves to convene all spirits; when shown to them they will bow and obey you.]
|1. This pentacle and description are found only in M276 and Aub24. They are obviously versions of Sigillum Dei Aemeth. -JHP
At this point Mathers includes the “Grand Pentacle of Solomon” from L1202 and L1203 with the following explanation:-
Editor’s Note on Figure 1. — The Mystical Figure of Solomon.– This is only given in the two MSS., Lansdowne 1202 and 1203. It was given by Lévi in hisDogme et Rituel de la Haute Magie, and by Tycho Brahé in his Calendarium Naturale Magicum, but in each instance without the Hebrew words and letters, probably because these were so mangled by illiterate transcribers as to be unrecognizable. After much labor and study of the figure, I believe the words in the body of the symbol to be intended for the Ten Sephiroth arranged in the form of the Tree of Life, with the name of Solomon to the right and to the left; while the surrounding characters are intended for the twenty-two letters of the Hebrew alphabet. I have, therefore, thus restored them. This figure forms in each instance the frontispiece of the MS. referred to. -SLM
(The author of the Magical Calendar was actually Johann Baptista Großchedel. -JHP)
|Figure 11.– The first pentacle of Saturn.– This pentacle is of great value and utility for striking terror into the spirits. Wherefore, upon its being shown to them they submit, and kneeling upon the earth before it, they obey.
|Editor’s Note.– The Hebrew letters within the square are the four great names of God which are written with four letters:— IHVH, Yod, He, Vau, He; ADNI, Adonai; IIAI, Yiai (this name has the same Numerical value in Hebrew as the name EL) ; and AHIH, Eheieh. The Hebrew versicle which surrounds it is from Psalm lxxii. 9; ‘The Ethiopians shall kneel before him, his enemies shall lick the dust.’ -SLMThe manuscripts do not number the pentacles, and only the Lans. mss. assign most of them to planets. This pentacle is given by Agrippa, in OP3.11, This is also the first pentacle in Aub. 24, Ad. 10862, and M276. In W4670, it is number 17. The third name is garbled in the manuscripts, and none of them exhibit good Hebrew orthography. In most of them the third name looks like IRAH. In M276 it looks like IZAH or IVAH. Ad. 10862 looks more like IARL. The verse in Aub24, M276, Ad. 10862, K288 et al. is in Latin (Ps71:9) “Coram illo procident Aethiopes et inimici eius terram lingent.” A version of this pentacle is also found in Gremoire du Pape Honorius (1800). -JHP|
|Figure 12.– The second pentacle of Saturn.– This pentacle is of great value against adversaries; and of especial use in repressing the pride of the spirits.
|Editor’s note.– This is the celebrated
the most perfect existing form of double acrostic, as far as the arrangement of the letters is concerned; it is repeatedly mentioned in the records of mediæval Magic; and, save to very few, its derivation from the present pentacle has been unknown. It will be seen at a glance that it is a square of five, giving twenty-five letters, which, added to the unity, gives twenty-six, the numerical value of IHVH. The Hebrew versicle surrounding it is taken from Psalm lxxii. 8, ‘His dominion shall be also from the one sea to the other, and from the flood unto the world’s end.’ This passage consists also of exactly twenty-five letters, and its total numerical value (considering the final letters with increased numbers), added to that of the name Elohim, is exactly equal to the total numerical value of the twenty-five letters in the square. -SLM
This is also the second pentacle in M276 and Aub24, but the third in Sl. 1307, and the thirtieth in Ad. 10862, and number 18 in W. The verse reads “et dominabitur a mari usque ad mare et a flumine usque ad terminos orbis terrarum” In Sl. 1307 the SATOR/AREPO etc. are all written in Roman letters. -JHP
|Figure 13.– The third pentacle of Saturn.– This should be made within the magical circle, and it is good for use at night when thou invokest the spirits of the nature of Saturn.
|Editor’s Note.– The characters at the ends of the rays of the mystic wheel are magical characters of Saturn. Surrounding it are the names of the angels:— Omeliel, Anachiel, Arauchiah, and Anazachia, written in Hebrew. -SLMThis is the third pentacle in Ad. 10862 and M276, the sixth in Aub24, and number 19 in W. The names in M276 read, “Omaliel, anachiel, Arauichia, anazachia” In all cases the names are given in Roman letters. -JHP|
|Figure 14.– The fourth pentacle of Saturn.– This pentacle serveth principally for executing all the experiments and operations of ruin, destruction, and death. And when it is made in full perfection, it serveth also for those spirits which bring news, when thou invokest them from the side of the South.
|Editor’s Note.– The Hebrew words around the sides of the triangle are from Deut. vi. 4:— ‘Hear, O Israel, IHVH ALHINV is IHVH AChD.’ The surrounding versicle is from Psalm cix. 18:— ‘As he clothed himself with cursing like as with a garment, so let it come into his bowels like water, and like oil into his bones.’ In the center of the pentacle is the mystic letter Yod. -SLMThis is the second pentacle in Ad. 10862, the fifth in Aub 24, and number 20 in W. The verse reads, “induit maledictionem sicut vestimentum et intravit sicut aqua in interiora eius et sicut oleum in ossibus eius.” The same verse is found on the tenth pentacle in Sl. 1307, but the drawing is quite different. -JHP|
|Figure 15.– The fifth pentacle of Saturn.– This pentacle defendeth those who invoke the spirits of Saturn during the night; and chaseth away the spirits which guard treasures.
|Editor’s Note.– The Hebrew letters in the angles of the cross are those of the name IHVH. Those in the angles of the square form ALVH, Eloah. Round the four sides of the square are the names of the angels:— Arehanah, Rakhaniel, Roelhaiphar, and Noaphiel. The versicle is:— ‘A great God, a mighty, and a terrible.’ — Deut. x. 17. -SLMThis is the twenty-eighth pentacle in Ad. 10862, and number 13 in W. The verse reads, “Terribilis Fortis Potens Deus.” -JHP|
|Figure 16.– The sixth pentacle of Saturn.– Around this pentacle is each name symbolized as it should be. The person against whom thou shalt pronounce it shall be obsessed by demons.
|Editor’s Note.– It is formed from mystical characters of Saturn. Around it is written in Hebrew: ‘Set thou a wicked one to be ruler over him, and let Satan stand at his right hand.’ -SLMThis is the twenty-ninth pentacle in Ad. 10862, number 34 in Aub24, and number 14 in W. Aub. 24 labels it as “all black”, while Ad. 10862 labels it as red (rosso). The verse is from Psalm 108.6 according to the Vulgate numbering: “constitue super eum peccatorem et diabulus stet a dextris eius.” -JHP|
|Figure 17.– The seventh and last pentacle of Saturn.– This pentacle is fit for exciting earthquakes, seeing that the power of each order of angels herein invoked is sufficient to make the whole Universe tremble.
|Editor’s Note.– Within the pentacle are the names of the nine orders of angels, those of six of them in ordinary Hebrew characters, and the remainder in the letters which are known as ‘The Passing of the River.’ These nine orders are:— 1. CHAIOTH HA-QADESCH, Holy Living Creatures; 2. AUPHANIM, Wheels; 3. ARALIM, Thrones; 4. CHASCHMALIM, Brilliant Ones; 5. SERAPHIM, Fiery Ones; 6. MELAKIM, Kings; 7. ELOHIM, Gods; 8. BENI ELOHIM, Sons of the Elohim; 9. KERUBIM, Kerubim. The versicle is from Psalm xviii. 7:— ‘Then the earth shook and trembled, the foundations of the hills also moved and were shaken, because He was wroth.’ -SLMThis is the thirty-first pentacle in Ad. 10862. For the alphabet “Passing of the River” (Lat. Transitus Fluvii), Abraham ben Meir de Balmis. Mikneh Avram = Peculium Abrae: grammatica Hebraea una cum Latino nuper edita. Impressa Venetijs: In aedibus Danielis Bo[m]bergi, 1523, sig. B6v. Also see Agrippa, OP3.30 The verse reads, “commota est et contremuit terra et fundamenta montium conturbata sunt et commota sunt quoniam iratus est eis.” -JHP|
|Figure 18.– The first pentacle of Jupiter.– This serveth to invoke the spirits of Jupiter, and especially those whose names are written around the pentacle, among whom Parasiel is the lord and master of treasures, and teacheth how to become possessor of places wherein they are.
|Editor’s Note.– This pentacle is composed of mystical characters of Jupiter. Around it are the names of the angels:— Netoniel, Devachiah, Tzedeqiah, and Parasiel, written in Hebrew. -SLMThis is the fifth pentacle in Ad. 10862, the seventh in Aub24, and number 15 in W. -JHP|
|Figure 19.– The second pentacle of Jupiter.– This is proper for acquiring glory, honors, dignities, riches, and all kinds of good, together with great tranquillity of mind; also to discover treasures and chase away the spirits who preside over them. It should be written upon virgin paper or parchment, with the pen of the swallow and the blood of the screech-owl.
|Editor’s Note.– In the center of the hexagram are the letters of the name AHIH, Eheieh; in the upper and lower angles of the same, those of the name AB, the Father; in the remaining angles those of the name IHVH. I believe the letters outside the Hexagram in the re-entering angles to be intended for those of the first two words of the versicle, which is taken from Psalm cxii. 3:— ‘Wealth and riches are in his house, and his righteousness endureth for ever.’ -SLMThis is the fourth pentacle in Ad. 10862, the eighth from Aub24, and number 16 in W. The verse is from Vulgate, Ps.111:3: “gloria et divitiae in domo eius et iustitia eius manet in saeculum saeculi.” Aub24 and Ad. 10862 say it should be written with the blood of a bat (Lat. “noctula”, Ital. “noctula”), whereas the French manuscripts read “chouette” (owl). Since the usual Latin word for bat is “vespertilio”, this may be a hint that the French edition was translated from the Latin, not Italian. Aub24 adds that it can also be engraved. -JHP|
|Figure 20.– The third pentacle of Jupiter. This defendeth and protecteth those who invoke and cause the spirits to come. When they appear show unto them this pentacle and immediately they will obey.
|Editor’s Note.– In the upper left hand corner is the magical seal of Jupiter with the letters of the name IHVH. In the others are the seal of the Intelligence of Jupiter, and the names Adonai and IHVH. — Around it is the versicle from Psalm cxxv. 1:— ‘A song of degrees. They that trust in IHVH shall be as Mount Zion, which cannot be removed, but abideth for ever.’ -SLMThis is the twenty-sixth pentacle in Ad. 10862, number 22 in Aub24, the first in W, but the sixth in Sl. 1307. The verse reads, “qui confidunt in Domino sicut mons Sion non commovebitur in aeternum qui habitat in Hierusalem.” In Aub. 24, Hebrew reads TzHQ and RVHIH. -JHP|
|Figure 21.– The fourth pentacle of Jupiter.– It serveth to acquire riches and honor, and to possess much wealth. Its angel is Bariel. It should be engraved upon silver in the day and hour of Jupiter when he is in the sign Cancer.
|Editor’s Note.– Above the magical sigil is the name IH, Iah. Below it are the names of the angels Adoniel and Bariel, the letters of the latter being arranged about a square of four compartments. Around is the versicle from Psalm cxii. 3:— ‘Wealth and riches are in his house, and his righteousness endureth for ever.’ -SLMThis is the twenty-seventh pentacle in Ad. 10862, the 25th in Aub24, second in W, and the eighth in Sl. 1307. The verse reads, “gloria et divitiae in domo eius et iustitia eius manet in saeculum saeculi” -JHP|
|Figure 22.– The fifth pentacle of Jupiter.– This hath great power. It serveth for assured visions. Jacob being armed with this pentacle beheld the ladder which reached unto heaven.
|Editor’s Note.– The Hebrew letters within the pentacle are taken from the five last words of the versicle which surrounds it, each of which contains five letters. These are, then, recombined so as to form certain mystical names. The versicle is taken from Ezekiel i. 1:— ‘As I was among the captives by the river of Chebar, the heavens were opened, and I saw visions of Elohim.’ In my opinion the versicle should only consist of the five last words thereof, when the anachronism of Jacob using a pentacle with a sentence from Ezekiel will not longer exist. -SLMThis is the sixth pentacle in Ad. 10862, but the 29th in Aub24, and the third in W. Verse reads “cum essem in medio captivorum iuxta fluvium Chobar aperti sunt caeli et vidi visiones Dei.” -JHP|
|Figure 23.– The sixth pentacle of Jupiter.– It serveth for protection against all earthly dangers, by regarding it each day devoutedly, and repeating the versicle which surroundeth it. ‘Thus shalt thou never perish.’
|Editor’s Note.– The four names in the arms of the cross are:— Seraph, Kerub, Ariel, and Tharsis; the four rulers of the elements. The versicle is from Psalm xxii. 16, 17:— ‘They pierced my hands and my feet, I may tell all my bones.’ -SLMThis is the seventh pentacle in Ad. 10862, and the fourth in W. The verse reads, “foderunt manus meas et pedes meos dinumeraverunt omnia ossa mea.” In Aub24 it is the 32nd pentacle, and the verse reads, “foderunt manus meas et pedes meos, scrutati sunt omnia ossa mea, et tradiderunt me hominibus.” -JHP|
|Figure 24.– The seventh and last pentacle of Jupiter.– It hath great power against poverty, if thou considerest it with devotion, repeating the versicle. It serveth furthermore to drive away those spirits who guard treasures, and to discover the same.
|Editor’s Note.– Mystical characters of Jupiter with the verse:— ‘Lifting up the poor out of the mire, and raising the needy from the dunghill, that he may set him with princes, even with the princes of his people.’ — Psalm cxiii. 7. -SLMIn Aub. 24 this is the 33rd pentacle. Verse reads, “suscitans a terra inopem et de stercore erigens pauperem ut conlocet eum cum principibus.” This is the twenty-fifth pentacle in Ad. 10862, in which the verse is missing. In W it is the fifth pentacle. -JHP|
|Figure 25.– The first pentacle of Mars.– It is proper for invoking spirits of the nature of Mars, especially those which are written in the pentacle.
|Editor’s Note.– Mystical characters of Mars, and the names of the four angels:— Madimiel, Bartzachiah, Eschiel, and Ithuriel written in Hebrew around the pentacle. -SLMThis is the twenty-fourth pentacle in Ad. 10862, the ninth in Aub24, and number 6 in W. -JHP|
|Figure 26.– The second pentacle of Mars.– This pentacle serveth with great success against all kinds of diseases, if it be applied unto the afflicted part.
|Editor’s Note.– The letter Hé, in the angles of the hexagram. Within the same the names IHVH, IHShVH Yeheshuah (the mystic Hebrew name for Joshua or Jesus, formed of the ordinary IHVH with the letter Sh placed therein as emblematical of the spirit), and Elohim. Around it is the sentence, John i. 4:— ‘In him was life, and the life was the light of man.’ This may be adduced as an argument of the greater antiquity of the first few mystical verses of the Gospel of St. John. -SLMThis pentacle is in Harl. 3981, but is not found in M276, Ad. 10862, Sl. 3091, L1202, K288, Aub24, or W. The verse reads “In ipso vita erat et vita erat lux hominum.” -JHP|
|Figure 27:— The third pentacle of Mars.– It is of great value for exciting war, wrath, discord, and hostility; also for resisting enemies, and striking terror into rebellious spirits; the names of God the all powerful are therein expressly marked.
|Editor’s Note.– The letters of the names Eloah and Shaddaï. In the centre is the great letter Vau, the signature of the Qabalistic Microprosopus. Around is the versicle from Psalm lxxvii. 13:— ‘Who is so great a God as our Elohim?’ -SLMThis is the tenth pentacle in Ad. 10862 as well as in Aub. 24. Verse is actually from 1 Sam 2:2: “non est fortis sicut Deus noster” -JHP|
|Figure 28.– The fourth pentacle of Mars.– It is of great virtue and power in war, wherefore without doubt it will give thee victory.
|Editor’s Note.– In the center is the great name Agla; right and left, the letters of the name IHVH; above and below, El. Round it is the versicle from Psalm cx. 5:— ‘The Lord at thy right hand shall wound even kings in the day of his wrath.’ -SLMThis is the eleventh pentacle in Ad. 10862, the 24th in Aub. 24, and the fifth in Sl. 1307. In Sl. 1307 the AGLA in the center is written in Roman letters. The verse reads “Dominus a dextris tuis confregit in die irae suae reges mundi” -JHP|
|Figure 29.– The fifth pentacle of Mars.– Write thou this pentacle upon virgin parchment or paper, because it is terrible unto the demons, and at its sight and aspect they will obey thee, for they cannot resist its presence.
|Editor’s Note.– Around the figure of the scorpion is the word HVL. The versicle is from Psalm xci. 13.– ‘Thou shalt go upon the lion and adder, the young lion and the dragon shalt thou tread under thy feet.’ -SLMThis is the eighth pentacle in Ad. 10862, the 31st in Aub24, and number 32 in W. The verse reads, “Super aspidem et basiliscum ambulabis et; conculcabis leonem et draconem.” Mathers’ and most of the manuscripts show a scorpion in the middle. Compare L1202, pg. 141b. -JHP|
|Figure 30.– The sixth pentacle of Mars.– It hath so great virtue that being armed therewith, if thou art attacked by any one, thou shalt neither be injured nor wounded when thou fightest with him, and his own weapons shall turn against him.
|Editor’s Note.– Around the eight points of the radii of the pentacle are the words ‘Elohim qeber, Elohim hath covered (or protected),’ written in the secret alphabet of Malachim, or the writing of the angels. The versicle is from Psalm xxxvii. 15:— ‘Their sword shall enter into their own heart, and their bow shall be broken.’-SLMThis is the ninth pentacle in Ad. 10862, and numbers 7 and 33 in W. The verse in Latin reads “gladius eorum intret in corda ipsorum et arcus ipsorum confringatur.” -JHP|
|Figure 31.– The seventh and last pentacle of Mars.– Write thou this upon virgin parchment or paper with the blood of a bat, in the day and hour of Mars; and uncover it within the circle, invoking the demons whose names are therein written; and thou shalt immediately see hail and tempest.
|Editor’s Note.– In the center of the pentacle are the divine names, El and Yiai, which have the same numerical value when written in Hebrew. The letters in Hebrew, and in the secret alphabet called the Celestial, compose the names of spirits. Round the pentacle is:— ‘He gave them hail for rain, and flaming fire in their land. He smote their vines also, and their fig-trees.’ — Psalm cv. 32, 33. -SLMThis is the 34th pentacle in W. This also corresponds with the twenty-third pentacle in Ad. 10862, but the drawing is much simpler. The verse reads, “Posuit pluvias eorum grandinem ignem conburentem in terra ipsorum destruxit vineas eorum.” -JHP|
|Figure 32.– The first pentacle of the Sun.– The countenance of Shaddaï the almighty, at whose aspect all creatures obey, and the angelic spirits do reverence on bended knees.
|Editor’s Note.– This singular pentacle contains the head of the great angel Methraton or Metatron, the vice-gerent and representative of Shaddaï, who is called the Prince of Countenances, and the right-hand masculine cherub of the Ark, as Sandalphon is the left and feminine. On either side is the name ‘El Shaddaï.’ Around is written in Latin:— ‘Behold his face and form by whom all things were made, and whom all creatures obey.’ -SLMThis is the twenty-second pentacle in Ad. 10862, the 26th in Aub24, number 22 in W, and the eleventh in Sl. 1307. The verse reads, “Ecce faciem eius facta sunt et cui omnes obedieunt creaturae.” In L1202 this pentacle is attributed to Mars. -JHP|
|Figure 33.– The second pentacle of the Sun.– This pentacle, and the preceding and following, belong to the nature of the Sun. They serve to repress the pride and arrogance of the solar spirits, which are altogether proud and arrogant by their nature.
|Editor’s Note.– Mystical characters of the Sun and the names of the angels:— Shemeshiel, Paimoniah, Rekhodiah, and Malkhiel. -SLMThis is the twentieth pentacle in Ad. 10862, the eleventh in Aub24, and number 28 in W. -JHP|
|Figure 34.– The third pentacle of the Sun.– This serveth in addition (to the effects of the two preceding) to acquire kingdom and empire, to inflict loss, and to acquire renown and glory, especially through the name of God, Tetragrammaton, which therein is twelve times contained.
|Editor’s Note.– The name IHVH, twelve times repeated; and a versicle somewhat similar to Daniel iv. 34:— ‘My kingdom is an everlasting kingdom, and my dominion endureth from age to age.’ -SLMThis is the twenty-first pentacle in Ad. 10862, the twelfth in Aub24, and numbers 29 and 40 in W. The verse reads “Regnum meum regnum omnium saeculorum & generatio mea in generatione & generationum” (compare with Ps144.13: “regnum tuum regnum omnium saeculorum et dominatio tua in omni generatione). -JHP|
|Figure 35.– The fourth pentacle of the Sun.– This serveth to enable thee to see the spirits when they appear invisible unto those who invoke them; because, when thou hast uncovered it, they will immediately appear visible.
|Editor’s Note.– The names IHVH, Adonai, are written in the center in Hebrew; and round the radii in the mystical characters of the ‘Passing of the River.’ The versicle is from Psalm xiii. 3, 4:—’Lighten mine eyes that I sleep not in death, lest mine enemy say, I have prevailed against him.’ -SLMThis is the fifteenth pentacle in Ad. 10862, the twelfth in Sl. 1307, and number 30 in W. Psalm 12:4-5: illumina (*inlumina) oculos meos ne umquam obdormiam in mortem (5) nequando dicat inimicus meus praevalui adversus eum. According to Ad. 10862, it should be colored sky blue (celeste). -JHP|
|Figure 36.– The fifth pentacle of the Sun.– It serveth to invoke those spirits who can transport thee from one place unto another, over a long distance and in short time.
|Editor’s Note.– Characters in the ‘Passing of the River’ Alphabet, forming spirit’s names. The versicle is from Psalm xci. 11, 12:— ‘He shall give his angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands.’ -SLMThis is the twelfth pentacle in Ad. 10862, but the 36th in Aub. 24. The verse reads “angelis suis mandabit de te ut custodiant te in omnibus viis tuis in manibus portabunt te.” Figures 36 and 37 in Mathers, which he calls The Fifth and Sixth pentacles of the Sun, are not found in L1202, but do occur in Ad. 10862, Kings 288, and Sl. 3091. -JHP|
|Figure 37.– The sixth pentacle of the Sun.– It serveth excellently for the operation of invisibility, when correctly made.
|Editor’s Note.– In the center is the mystical letter Yod, in the Celestial Alphabet. The three letters in the ‘Passing of the River’ writing, in the angles of the triangle, form the great name Shaddaï. The words in the same characters round its three sides are, in my opinion, from Genesis i. 1:— ‘In the beginning the Elohim created,’ etc.; but the characters are sadly mangled in the MSS. The versicle is from Psalms lxix. 23, and cxxxv. 16:— ‘Let their eyes be darkened that they see not; and make their loins continually to shake. They have eyes and see not.’ -SLMThis is the sixteenth pentacle in Ad. 10862, and number 5 in Aub. 24. Verse reads: “obscurentur oculi eorum ne videant et dorsum eorum semper incurva” (Ps68:24) … “oculos habent et non videbunt” (Ps134:16) -JHP|
|Figure 38.– The seventh and last pentacle of the Sun.– If any be by chance imprisoned or detained in fetters of iron, at the presence of this pentacle, which should be engraved in Gold on the day and hour of the Sun, he will be immediately delivered and set at liberty.
|Editor’s Note.– On the arms of the cross are written the names of Chasan, angel of Air; Arel, angel of Fire; Phorlakh, angel of Earth; and Taliahad, angel of Water. Between the four arms of the cross are written the names of the four rulers of the elements: Ariel, Seraph, Tharshis, and Cherub. The versicle is from Psalm cxvi. 16, 17:— ‘Thou hast broken my bonds in sunder. I will offer unto thee the sacrifice of thanksgiving, and will call upon the name of IHVH.’ -SLMThis is the eighteenth pentacle in Ad. 10862, and number 31 in W. It also appears in Aub. 24, fol. 59v. Verse reads “disrupisti vincula mea tibi sacrificabo hostiam laudis et in nomine Domini invocabo” -JHP|
|Figure 39.– The first pentacle of Venus.– This and those following serve to control the spirits of Venus, and especially those herein written.
|Editor’s Note.– Mystical characters of Venus, and the names of the angels Nogahiel, Acheliah, Socodiah (or Socohiah) and Nangariel. -SLMThis is the fourteenth pentacle in Ad. 10862, the thirteenth in Aub24, and number 8 in W. -JHP|
|Figure 40.– The second pentacle of Venus.– These pentacles are also proper for obtaining grace and honor, and for all things which belong unto Venus, and for accomplishing all thy desires herein.
|Editor’s Note.– The letters round and within the pentagram form the names of spirits of Venus. The versicle is from Canticles viii. 6:— ‘Place me as a signet upon thine heart, as a signet upon thine arm, for love is strong as death.’ -SLMThis is the seventeenth pentacle in Ad. 10862, where it is drawn without any verse. In Aub24 it is the fourteenth, and the verse is intact. In Sl. 1307 it is the first pentacle, and it has Roman letters in the middle rather than Hebrew. The verse reads, “Pone me ut signaculum super cor tuum ut signaculum super brachium tuum quia fortis est ut mors dilectio.” According to Ad. 10862 it should be red (rosso). In W it is pentacle number 9. -JHP|
|Figure 41.– The third pentacle of Venus.– This, if it be only shown unto any person, serveth to attract love. Its angel Monachiel should be invoked in the day and hour of Venus, at one o’clock or at eight.
|Editor’s Note.– The following names are written within the figure:— IHVH, Adonai, Ruach, Achides, Ægalmiel, Monachiel, and Degaliel. The versicle is from Genesis i. 28:— ‘And the Elohim blessed them, and the Elohim said unto them, Be ye fruitful, and multiply, and replenish the earth, and subdue it.’ -SLMThis is the ninteenth pentacle in Ad. 10862, but the 30th in Aub. 24. Verse reads “dixit eloim crescite et multiplicamini et replete terram et subicite eam” which is adapted from Gen 1:28: “benedixitque illis Deus et ait crescite et multiplicamini et replete terram et subicite eam.” In Sl. 1307 it is the seventh pentacle, and number 11 in W. The verse reads, “dixit Deus crescite et multiplicamini replete terram et subycite eam.” -JHP|
|Figure 42.– The fourth pentacle of Venus.– It is of great power, since it compels the spirits of Venus to obey, and to force on the instant any person thou wishest to come unto thee.
|Editor’s Note.– At the four angles of the figure are the four letters of the name IHVH. The other letters form the names of spirits of Venus, e.g.:— Schii, Eli, Ayib, etc. The versicle is from Genesis ii. 23, 24:— ‘This is bone of my bones, and flesh of my flesh. And they two were one flesh.’ -SLMThis corresponds with the thirteenth pentacle in Ad. 10862, but the drawing looks considerably different than the Colorno manuscripts. This is the 28th pentacle in Aub24, which resembles the Colorno mss, more closely than Ad. 10862. In W it is pentacle number 10. The verse reads “Hoc est enim os de ossibus et caro de carne mea.” -JHP|
|Figure 43.– The fifth and last pentacle of Venus.– When it is only showed unto any person soever, it inciteth and exciteth wonderfully unto love.
|Editor’s Note.– Around the central square are the names Elohim, El Gebil, and two other names which I cannot decipher, and have, therefore, given them as they stand. The characters are those of the ‘Passing of the River.’ The surrounding versicle is from Psalm xxii. 14:— ‘My heart is like wax, it is melted in the midst of my bowels.’ -SLMThis is the 35th pentacle in Aub24, and the 12th in W. The verse reads, “inflammatum est cor meum et renes mei commutati sunt et ego ad nihilum redactus sum.” (Ps72.21) None of the rest of the pentacles occur in Ad. 10862. -JHP|
|Figure 44.– The first pentacle of Mercury.– It serveth to invoke the spirits who are under the Firmament.
|Editor’s Note.– Letters forming the names of the spirits Yekahel and Agiel. -SLMThis is the third pentacle in Aub24, and numbers 25 and 36 in W. -JHP|
|Figure 45.– The second pentacle of Mercury.– The spirits herein written serve to bring to effect and to grant things which are contrary unto the order of Nature; and which are not contained under any other head. They easily give answer, but they can with difficulty be seen.
|Editor’s Note.– The letters form the names of Böel and other spirits. -SLMThis is the fourth pentacle in Aub24, and numbers 26 and 37 in W. -JHP|
|Figure 46.– The third pentacle of Mercury.– This and the following serve to invoke the spirits subject unto Mercury; and especially those who are written in this pentacle.
|Editor’s Note.– Mystical characters of Mercury, and the names of the angels: Kokaviel, Ghedoriah, Savaniah, and Chokmahiel. -SLMIn Aub24 this is the fifteenth pentacle, and number 27 in W, and possibly number 38. -JHP|
|Figure 47.– The fourth pentacle of Mercury.– This is further proper to acquire the understanding and knowledge of all things created, and to seek out and penetrate into hidden things; and to command those spirits which are called Allatori to perform embassies. They obey very readily.
|Editor’s Note.– In the center is the name of God, El. The Hebrew letters inscribed about the dodecagram make the sentence, ‘IHVH, fix thou the Volatile, and let there be unto the void restriction.’ The versicle is:— ‘Wisdom and virtue are in his house, and the Knowledge of all things remaineth with him for ever.’ -SLMIn W, this is pentacle number 21, where the verse reads “Sapientia et virtus in domo eius, et scientia omnia rerum apud eum in saeculorum saeculi. In Aub24 this is the sixteenth pentacle, but the verse reads, “Et tunc cognovi esse in me scientia cunctarum creaturas, tam quae in coelo, quam quae sub coelo sunt.” -JHP|
|Figure 48.— The fifth and last pentacle of Mercury.– This commandeth the spirits of Mercury, and serveth to open doors in whatever way they may be closed, and nothing it may encounter can resist it.
|Editor’s Note.– Within the pentacle are the names El Ab, and IHVH. The versicle is from Psalm xxiv 7:— ‘Lift up your heads, O ye gates, and be ye lift up ye everlasting doors, and the King of Glory shall come in.’ -SLMThis is the 23rd pentacle in Aub. 24. In Aub24, the second name seems to read “KB IH”; Sl. 3091: “RB IH” The verse reads, “Attollite [*adtollite] portas principes vestras et elevamini portae aeternales et introibit rex gloriae.” (Ps23.7.) -JHP|
|Figure 49.– The first pentacle of the Moon.– This and the following serve to call forth and invoke the spirits of the Moon; and it further serveth to open doors, in whatever way they may be fastened.
|Editor’s Note.– The pentacle is a species of hieroglyphic representation of a door or gate. In the centre is written the name IHVA. On the right hand are the names IHV, IHVH, AL, and IHH. On the left hand are the names of the angels: Schioel, Vaol, Yashiel, and Vehiel. The versicle above the names on either side, is from Psalm cvii. 16:— ‘He hath broken the gates of brass, and smitten the bars of iron in sunder.’ -SLMMathers’ translation follows Kings 288. It doesn’t appear in L1202, Mich 276, Sl. 1307, or Ad. 10862. This is the seventeenth pentacle in Aub. 24. Aub. 24 reads “This pentacle, along with the next four are pentacles of the Moon. They serve for calling spirits, the names of which are written inside the pentacles. This one is effective for opening any doors. It is painted with a silver color.” -JHP|
|Figure 50.– The second pentacle of the Moon.– This serveth against all perils and dangers by water, and if it should chance that the spirits of the Moon should excite and cause great rain and exceeding tempests about the circle, in order to astonish and terrify thee; on showing unto them this pentacle, it will all speedily cease.
|Editor’s Note.– A hand pointing to the name El, and to that of the angel Abariel. The versicle is from Psalm lvi. 11:— ‘In Elohim have I put my trust, I will not fear, what can man do unto me?’ -SLMThis is the eighteenth pentacle in Aub24, and number 22 in W. -JHP|
|Figure 51.– The third pentacle of the Moon.– This being duly borne with thee when upon a journey, if it be properly made, serveth against all attacks by night, and against every kind of danger and peril by water.
|Editor’s Note.– The names Aub and Vevaphel. The versicle is from Psalm xl. 13:— ‘Be pleased O IHVH to deliver me, O IHVH make haste to help me.’ -SLMThis is the nineteenth pentacle in Aub24, and number 23 (?) in W. Verse reads (Ps69) “Deus in adiutorium meum intende Domine ad adiuvandum me festina.” Hebrew names in middle read ADNI and NDAPAL. Colors are specified as “Circle outward azure, circle inward greene, star and Latin black.” -JHP|
|Figure 52.– The fourth pentacle of the Moon.– This defendeth thee from all evil sources, and from all injury unto soul or body. Its angel, Sophiel, giveth the knowledge of the virtue of all herbs and stones; and unto whomsoever shall name him, he will procure the knowledge of all.
|Editor’s Note.– The divine name Eheieh Asher Eheieh, and the names of the angels Yahel and Sophiel. The versicle is:— ‘Let them be confounded who persecute me, and let me not be confounded; let them fear, and not I.’ -SLMThis is the twentieth pentacle in Aub24, and number 24 in W. Verse reads, “Confundantur qui quaerunt animam meam et non confundar ego: Paueant illi et non paueam ego.” Compare Jeremiah 17: “Confundantur qui persequuntur me et non confundar ego paveant illi et non paveam ego.” -JHP|
|Figure 53.– The fifth pentacle of the Moon.– It serveth to have answers in sleep. Its angel Iachadiel serveth unto destruction and loss, as well as unto the destruction of enemies. Thou mayest also call upon him by Abdon and Dalé against all phantoms of the night, and to summon the souls of the departed from Hades.
|Editor’s Note.– The divine names IHVH and Elohim, a mystical character of the Moon, and the names of the angels Iachadiel and Azarel. The versicle is from Psalm lxviii. 1:— ‘Let God arise, and let his enemies be scattered; let them also who hate him flee before him.’ -SLMThis is the twenty-first pentacle in Aub. 24, but the second in Sl. 1307. The verse reads, “Exurgat (*exsurgat) Deus et dissipentur inimici eius et fugiant qui oderunt eum a facie eius.” -JHP|
|Figure 54.– The sixth and last pentacle of the Moon.– This is wonderfully good, and serveth excellently to excite and cause heavy rains, if it be engraved upon a plate of silver; and if it be placed under water, as long as it remaineth there, there will he rain. It should be engraved, drawn, or written in the day and hour of the Moon.
|Editor’s Note.– The pentacle is composed of mystical characters of the Moon, surrounded by a versicle from Genesis vii. 11, 12:— ‘All the fountains of the great deep were broken up … and the rain was upon the earth.’ -SLMThis is the 27th pentacle in Aub. 24, and the ninth pentacle in Sl. 1307. The verse reads, “die [mensis] rupti sunt omnes fontes abyssi magnae et cataractae caeli apertae sunt.” Aub. 24 adds “super Terram.” -JHP|
|[This is the end of the holy pentacles, in all which I have, to the best of my power, restored the Hebrew letters and mystical characters correctly. I have further given nearly every versicle in pointed Hebrew, instead of in the Latin; so that the occult student might not be inconvenienced by having to search out the same in a Hebrew Bible. The restoration of the Hebrew letters in the body of the pentacles has been a work of immense difficulty, and has extended over several years.]|
[Pentacles from the Hebrew Key of Solomon (Mafteah Shelomoh, Or. 14759, fol, 35a)]
[Pentacles from the Greek Key of Solomon (Harl. 5596)]