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]

PREFACE

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 the Sephiroth.

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 the Arabian 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.

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.

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

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.

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.
London, October, 1888.

INTRODUCTION.¹

From Add. MSS. 10862, 'The Key of Solomon, translated into Latin from the Hebrew idiom.'

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.

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.

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:

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 ceator of all, thou who knowest all things, who gavest so great wsdom 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:

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

THE KEY OF SOLOMON

BOOK I

CHAPTER I

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.

CHAPTER II

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.

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.

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.

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

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.

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.

The hours of Mercury are good for undertaking experiments relating to games, raillery, jests, sports, and the like.⁸

The 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.

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

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.

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.

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.

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.

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.

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.

CHAPTER III

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.

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.

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.

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 penknife⁴ 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.

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 penknife,⁵ consecrated after the manner and order which we shall deliver unto thee in the Second Book. With this knife or penknife⁶ 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.:—

[Figure 2. Magic circle from manuscript Ad. 10862, fol 14r.] [Circle from M276.] [Circle from The Magical Treatise of Solomon, Delatte, op. cit., pg 25.]

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.

[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:—

At¹⁵ the East, AL, El;

At the West, IH, Yah;

At the South, AGLA, Agla;

And at the North ADNI, Adonaï.

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

• (Ps2=KJV2) Quare fremuerunt gentes (Why do the heathen rage....)
• (Ps53=KJV54) Deus in nomine tuo salvum (Save me, O God, by thy name....)
• (Ps112=KJV113) Laudate pueri Dominum (Praise ye the Lord. Praise, O ye servants of the Lord)
• (Ps66=KJV67) Deus misereatur nostri (God be merciful unto us....)
• (Ps46=KJV47) Omnes gentes plaudite manibus (O clap your hands, all ye people)
• (Ps67=KJV68) Exsurgat Deus et dissipentur (Let God arise, let his enemies be scattered....)
• [(Ps50=KJV51] Miserere mei Deus secundum magnam (Have mercy upon me, O God, according to thy lovingkindness)]¹⁷

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: --

PRAYER.

When we enter herein with all humility, let God the Almighty One enter into this circle, by the entrance of an eternal happiness, of a divine prosperity, of a perfect joy, of an abundant charity, and of an eternal salutation. Let all the demons fly from this place, especially those who are opposed unto this work, and let the angels of peace assist and protect this circle, from which let discord and strife fly and depart. Magnify and extend upon us, O Lord, thy most holy name, and bless our conversation and our assembly. Sanctify, O Lord our God, our humble entry herein, thou the blessed and holy one of the eternal ages! Amen.

After this, let the master say upon his knees, as follows:

PRAYER

O Lord God, all powerful and all merciful, thou who desirest not the death of a sinner, but rather that he may turn from his wickedness and live; give and grant unto us thy grace, by blessing and consecrating this earth and this circle, which is here marked out with the most powerful and holy names of God.¹⁸ And thee, I conjure, O Earth, by the most holy name of ASHER EHEIEH entering within this circle, composed and made with mine hand. And may God, even ADONAI, bless this place with all the virtues of Heaven, so that no obscene or unclean spirit may have the power to enter into this circle, or to annoy any person who is therein; though the Lord God ADONAI, who liveth eternally unto the ages of the ages. Amen.

I beseech thee, O Lord God, the all powerful and the all merciful, that thou wilt deign to bless this circle, and all this place, and all those who are therein, and that thou wilt grant unto us, who serve thee, and rehearse nothing but the wonders of thy law, a good angel for our guardian; remove from us every adverse power; preserve us from evil and from trouble; grant, O Lord, that we may rest in this place in all safety, through thee, O Lord, who livest and reignest unto the ages of the ages. Amen.

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.

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.

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

CONJURATION.

O Lord, hear my prayer, and let my cry come unto thee. O Lord God Almighty, who has reigned before the beginning of the Ages, and who by thine infinite wisdom, hast created the heavens, the earth, and the sea, and all that in them is, all that is visible, and all that is invisible by a single word; I praise thee, I bless thee, I adore thee, I glorify thee, and I pray thee now at the present time to be merciful unto me, a miserable sinner, for I am the work of thine hands. Save me, and direct me by thy holy name, thou to whom nothing is difficult, nothing is impossible; and deliver me from the night of mine ignorance, and enable me to go forth therefrom. Enlighten me with a spark of thine infinite wisdom. Take away from my senses the desire of covetousness, and the iniquity of mine idle words. Give unto me, thy servant, a wise understanding, penetrating and subtle heart, to acquire and comprehend all sciences and arts; give unto me capacity to hear, and strength of memory to retain them, so that I may be able to accomplish my desires, and understand and learn all difficult and desirable sciences; and also that I may be able to comprehend the hidden secrets of the holy writings. Give me the virtue to conceive them, so that I may be able to bring forth and pronounce my words with patience and humility, for the instruction of others, as thou hast ordered me.

O God, the Father, all powerful and all merciful, who hast created all things, who knowest and conceivest them universally, and to whom nothing is hidden, nothing is impossible; I entreat thy grace for me and for thy servants, because thou seest and knowest well that we perform not this work to tempt thy strength and thy power as if in doubt thereof, but rather that we may know and understand the truth of all hidden things. I beseech thee to have the kindness to be favorable unto us; by thy splendour, thy magnificence, and thy holiness, and by thy holy, terrible, and ineffable name IAH, at which the whole world doth tremble, and by the fear with which all creatures obey thee. Grant, O Lord, that we may become responsive unto thy grace, so that through it we may have a full confidence in and knowledge of thee, and that the spirits may discover themselves here in our presence, and that those which are gentle and peaceable may come unto us, so that they may be obedient unto thy commands, through thee, O most holy ADONAI, whose kingdom is an everlasting kingdom, and whose empire endureth unto the ages of the ages. Amen.

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:—

O Lord, be thou unto me a tower of strength against the appearance and assault of the evil spirits.²³

After this, turning towards the four quarters of the Universe, he shall say the following words:—

These be the symbols and the names of the creator, which can bring terror and fear unto you. Obey me then, by the power of these holy names, and by these mysterious symbols of the secret of secrets.

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