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If you value this and other texts on this website, please do not copy except for private use ("fair use").
For this edition I have added a considerable number of footnotes, denoted by "-JHP."
To avoid confusion I have added "-SLM" in some places to denote Mathers' original footnotes.
I have omitted Mathers' drawings from this e-text, since they are available in
low-cost edition from Weiser
I have however, supplied some examples from various
manuscripts which were not taken from Mathers' edition. -JHP
1. At what hour after the preparation of all things necessary, we should bring the exercise of the art to perfection
2. In what manner the master of the art should keep, rule, and govern himself
3. How the companions or disciples of the master of the art ought to regulate and govern themselves
4. Concerning the fasting, seclusion, and things to be observed
5. Concerning the baths, and how they are to be arranged
6. Of the garments and shoes of the art
7. Of places wherein we may conveniently execute the experiments and operations of the art
8. Of the knifes, sword, quill knife, iron pen, short lance, wand, staff, and other instruments of magical art
9. Of the formation of the circle
10. Concerning incense, suffumigations, perfumes, odours, and similar things which are used in magical arts
11. Of the water, and of the hyssop
12. Of the light, and of the fire
13. Concerning the precepts of the art
14. Of the pen, ink, and colours
15. Of the pen of the swallow and of the crow
16. Of the blood of the bat, pigeon, and other animals
17. Of virgin parchment, or virgin paper, and how it should be prepared
18. Of wax and virgin earth
19. Concerning the needle and other iron instruments
20. Concerning the silken cloth
21. Concerning astrological images
22. Concerning characters
23. Concerning sacrifices to the spirits, and how they should be made
Fragment from Eliphaz Levi
Qabalistic invocation of Solomon from Eliphaz Levi
1. This prefatory note is only found in 3981 Harleian MSS., 3091 Sloane MSS., and 288 King's MSS. -SLM
It is also found in the Italian manuscripts Mich. 276 (p. 1) and W (p. 9). In both cases it is the preface to the entire book. -JHP
This work of Solomon is divided into two books. In the first thou mayest see and know how to avoid errors in experiments, operations, and in the spirits themselves. In the second thou art taught in what manner magical arts may be reduced to the proposed object and end.
It is for this reason that thou shouldst take great heed and care that this Key of secrets fall not into the hands of the foolish, the stupid, and the ignorant. For he who is the possessor hereof, and who availeth himself hereof according to the ordinances herein contained, will not only be able to reduce the magical arts herein unto their proposed end, but will, even if he findeth certain errors herein, be able to correct them.
Any art or operation of this kind will not be able to attain its end, unless the master of the art or exorcist, shall have this Work completely in his power, that is to say, unless he thoroughly understand it, for without this he will never attain the effect of any operation.
For this reason I earnestly pray and conjure the person into whose
hands this Key of Secrets may fall, neither to communicate it,
nor to make any one a partaker in this knowledge, if he be not
faithful, nor capable of keeping a secret, nor expert in the arts.
And I most humbly entreat the possessor of this, by the ineffable
name of God in four letters, YOD, HE, VAU, HE, and by the name
ADONAI, and by all the other most high and holy names of God,
that he values this work as dearly as his own soul, and that he
makes no foolish or ignorant man a partaker therein.
AT WHAT HOUR AFTER THE PREPARATION OF ALL THINGS NECESSARY, WE SHOULD BRING THE EXERCISE OF THE ART TO PERFECTION
The days and hours1 have already been treated of, in general, in
the First Book. It is now necessary to notice in particular at
what hour accomplishment and perfection should be given to the
arts, all things necessary having been previously prepared.
|1. This paragraph is not found in Aub24. -JHP|
Should it then happen that thou hast undertaken any secret operation
for conversing with or conjuring spirits, in which the day and
the hour are not marked, thou shalt put it in execution on the
days and hours of Mercury, at the sixteenth2 or twenty-third hour,
but it will be still better at the eighth, which is the third3
of the same night, which is called and means before the morning,
for then thou shalt be able to put in practice all the arts and
operations which should be performed, according as it shall please
thee by day or by night, provided that they have been prepared
at the hours4 suitable to them, as hath been already said. But
when neither hour nor time of operation or invocation is specified,
it is then much better to perform these experiments at night,
seeing that it is more easy to the spirits to appear in the peaceful
silence of night than during the day. And thou shouldst inviolably
observe, that wishing to invoke the spirits, either by day or
by night, it is necessary that it should be done in a place hidden,
removed, secret, convenient, and proper for such art, where no
man frequenteth or inhabiteth, as we shall relate more fully in
2. W: 15. -JHP
3. In 10862 Add. MSS. it says 'the second.' -SLM
M276 and W read likewise. Aub24 reads, "But the eighth of the night is better, which is called 'before morning'." -JHP
4. Ad. 10862: in a place. -JHP
If then thou shouldst operate touching anything which hath been
stolen, in whatever way it be performed and whatever way it may
have been prepared, it is necessary to practice it on the days
and hours of the Moon, being if possible in her increase,4 and
from the first unto the eighth hour of the day.
|4. Ad. 10862 and Aub24 read: "it is necessary to practice it in the hour of the Moon, and if possible on its day as well. And this should be done while the Moon is on the increase, ..." -JHP|
But if it be by night, then it should be at the fifth or at the
third hour;5 but it is better by day than by the night, for the
light justifieth them, and maketh them much more fit for publication.6
5. Ad. 10862 and Aub24: "from the third to the tenth hour." -JHP
6. Aub24: "Lux enim maximè confert veritati, et euulgationi" (for the light especially directs to the truth and making public). Ad. 10862 misreads "veritati" (to the truth) as "voluptati" (to the pleasure), and reads "vulgationi" instead of "evulgationi". -JHP
But if the operations be regarding invisibility, they should be
put in practice at the first, second, and third hours of Mars
by day. But if by night, until the third hour.7
|7. This paragraph is missing in Aub24 and Ad. 10862. -JHP|
If they be operations of seeking love,
grace, or favor, they should be performed until the eighth hour of the same day,
commencing with the first hour of the Sun; and from the first hour of Venus unto
the first hour of the same day of Venus.
As for operations of destruction and desolation, we should practice
and put them into execution on the day of Saturn at the first
hour, or rather at the eighth or fifteenth of the day; and from
the first until the eighth hour of the night.
Experiments of games, raillery, deceit, illusion, and invisibility,
ought to be done at the first hour of Venus, and at the eighth
hour of the day; but by night at the third and at the seventh.8
|8. Aub24 and Ad. 10862: "but by night, from the first all the way to the fourteenth." W: "... but of night the sixth and third hour of it." -JHP|
Extraordinary experiments, depending on the situation, should be prepared and completed
in the first hour of Jupiter, and the eighth of the night, and the thirteenth of the day.9
|9. This paragraph appears in Aub24 and Ad. 10862, but was omitted by Mathers. -JHP|
At all times of practicing and putting into execution magical
arts, the Moon should be increasing in light, and in an equal
number of degrees with the Sun; and it is much better from the
first quarter to the opposition, and the Moon should be in a fiery
sign, and notably in that of the Ram or of the Lion.10
|10. I.e. Aries or Leo. Ad. 10862 omits "or the Lion" but it is found in the other MSS. -JHP|
Therefore,11 to execute these experiments in any manner whatsoever,
it should be done when the Moon is clear, and when she is increasing
|11. The readings in Aub. 24 and Ad. 10862 fit the context better: "In exequendis experimentis furti, qualiter cumque fiant, perficienda sunt dum Luna est manifesta, et lumine aucta." ("In carrying out experiments regarding theft, however they are to be done, they must be completed while the moon is shining, and with its light increasing.") Lans. 1202 omits this and the next paragraph. -JHP|
In order to put in execution those of invisibility after everything
is properly prepared, the Moon should be in the sign of the Fishes,
in the hours proper and fitting, and she should be increasing
For experiments of seeking love and favor, in whatever way it
may be desired, they will succeed, provided that they have been
prepared at the proper hours. and that the Moon be increasing
in light and in the Sign of the Twins.
To complete12 extraordinary experiments, having completed all other preparations,
the Moon should be in Aquarius or Leo, and in the increase.
|12. This paragraph appears in Aub24 and Ad. 10862, but was omitted by Mathers. -JHP|
Indeed it is impossible, or at least difficult, to test the truth of any of the aforesaid experiments
with the days and hours specified, it will be suitable to observe the following.13
|13. This paragraph appears only in Ad. 10862, but was omitted by Mathers. -JHP|
So exact a preparation of days and hours is not necessary for
those who are adepts in the art, but it is extremely necessary
for apprentices and beginners, seeing that those who have been
little or not at all instructed herein, and who only begin to
apply themselves to this art, do not have as much faith in the
experiments as those who are adepts therein, and who have practiced
them. But as regards beginners, they should always have the days
and hours well disposed and appropriate unto the art. And the
wise should only observe the precepts of the art which are necessary,
and in observing the other solemnities necessary they will operate
with a perfect assurance.
It is, nevertheless, necessary to take care that when thou shalt
have prepared any experiment thyself for the days and hours ordained,
that it should be performed in clear, serene, mild, and pleasant
weather, without any great tempest or agitation of the air, which
should not be troubled by winds. For when thou shalt have conjured
any spirits in any art or experiment, they will not come when
the air is troubled or agitated by winds, seeing that spirits
have neither flesh14 nor bones, and are created of different substances.
|14. Ad. 10862 mistakenly reads "carmen" (song) instead of "carnem" (flesh). -JHP|
Some are created15 from water.
Others from wind, unto which they are like.
Some from earth.
Some from clouds.
Others from solar vapors.
Others from the keenness and strength of fire; and when they are
invoked or summoned, they come always with great noise, and with
the terrible nature of fire.
|15. This paragraph is not found in Aub24 or Ad. 10862. -JHP|
When the spirits16 which are created of water are invoked, they
come with great rains, thunder, hail, lightning, thunder-bolts,
and the like.
|16. This paragraph and the next are not found in Aub24, Ad. 10862, or Lans. 1202. -JHP|
When the spirits which are created of clouds are invoked, they
come with great deformity, in a horrible form, to strike fear
into the invocator, and with an exceeding great noise.
Others17 which are formed from wind appear like thereunto and
with exceeding swift motion, and whensoever those which are created
from Beauty18 appear, they will show themselves in a fair and
agreeable form; moreover, whensoever thou shalt call the spirits
created from air, they will come with a kind of gentle breeze.
17. This paragraph is only found in 10862 Add. MSS. -SLM. It is also found in Aub24. -JHP
18. The name of the sixth Qabalistical Sephira or Emanation, from the Deity, which is called Tiphereth, or Beauty. -SLM
When the spirits which are created from the vapours of the Sun
are invoked, they come under a very beautiful and excellent form,
but filled with pride, vanity, and conceit. They are clever, whence
it comes that these last are all specified by Solomon in his Book
of Ornament, or of Beauty. They show great ostentation and vainglory
in their dress, and they rejoice in many ornaments; the boast
of possessing mundane beauty, and all sorts of ornaments and decorations.
Thou shalt only invoke them in serene, mild, and pleasant weather.
The spirits19 which are created of fire reside in the East, those created of wind in the South.
19. I have usually found it said exactly vice-versâ. -SLM
Ad. 36674 adds: "The fair and beautiful spirits are in the North; they which are created of the water remain in the West." Aub 24 and Ad. 10862 read "Spirits made of fire reside in the East, those of water in the South, those of hissing (or creaking, Lat. ex stridore) in the North." Agrippa associates East with fire, West with air, North with water, and South with earth (OP2.7). -JHP
Note then that it will be much better to perform the experiments or operations in the direction of the east, putting everything necessary in practice towards that point.20
|20. Aub. 24 and Ad. 10862 both say it is best to invoke spirits of fire while facing east, but other spirits facing the directions where they reside respectively. ("Et sic de aliis spiritibus existentibus in aliis mundi partibus.") -JHP|
But for all other operations or extraordinary experiments, and for those of love, they will be much more efficacious directed towards the North.
Take heed further, that every time that thou performest any experiment, to reduce it unto perfection with the requisite solemnities, thou shalt recommence the former experiment if interrupted therein, without the preparation of hours or other solemnities.
If by chance it should happen that having performed an experiment with due observance of days, hours, and requisite solemnities, thou shalt find it unsuccessful, it must be in some manner false, ill-arranged and defective, and thou must assuredly have failed in some matter; for if thou doest ill in one single point, these experiments or these Arts will not be verified.
Thus upon this chapter dependeth this whole key of arts, experiments,
and operations, and although every solemnity be rightly observed,
no experiment will be verified, unless thou canst penetrate the
meaning of this chapter.
IN WHAT MANNER THE MASTER OF THE ART SHOULD KEEP, RULE, AND GOVERN HIMSELF.
He who wisheth to apply himself unto so great and so difficult a science should have his mind free from all business, and from all extraneous ideas of whatever nature they may be.
He should then thoroughly examine the art or operation which he should undertake, and write it regularly out on paper, particularly set aside for that purpose, with the appropriate conjurations and exorcisms. If there be anything to mark or write down, it should be performed in the manner specified regarding the paper, ink, and pen. He should also observe at what day and at what hour this experiment should be undertaken, and what things are necessary to prepare for it, what should be added, and what can be dispensed with.
The which matters being prepared, it is necessary for thee to search out and arrange some fitting place wherein the magical art and its experiments can be put in practice. All these things being thus arranged and disposed, let the master of the art go into a proper and fitting place; or into his cabinet or secret chamber if it be convenient for the purpose, and he can there dispose and set in order the whole operation; or he can use any other convenient secret place for the purpose, provided that no one knoweth where it is, and that no man can see him when there.
After this he must strip himself entirely naked, and let him have a bath ready prepared, wherein is water exorcised, after the manner which we shall describe, so that he may bathe and purify himself therein from the crown of his head unto the sole of his foot, saying:—
O Lord ADONAI, Who hast formed me Thine unworthy servant in Thine Image and resemblance of vile and of abject earth; deign to bless and to sanctify this water, so that it may be for the health and purification of my soul, and of my body, so that no foolishness or deceitfulness may therein in any way have place.
O most powerful1 and ineffable God, who madest thy people pass dryshod through the Red Sea when they came up out of the land of Egypt, grant unto me grace that I may be purified and regenerated from all my past sins by this water, that so no uncleanness may appear upon me in thy presence.
|1. Ad. 10862 omits this paragraph. -JHP|
After this thou shalt entirely immerse thyself in the water, and thou shalt dry thyself with a towel of clean white linen, and then thou shalt put upon thy flesh the garments of pure white linen whereof we shall speak hereafter.
Hereafter, for three days at least, thou shalt abstain from all
idle, vain, and impure reasonings, and from every kind of impurity
and sin, as will be shown in the chapter of fast and of vigil.
Each day shalt thou recite the following prayer, at least once
in the morning, twice about noon, thrice in the afternoon, four
times in the evening, and five times before lying down to sleep;
this shalt thou do on the three ensuing days:—
ARACHIO, ASAC, ASACRA, BEDRIMULAL, FILAT, ARABONAS, IERABILEM, IODODOC, ACHAZEL, ZOPHIEL, PLAUTEL, BARACATA, EDONIEL, ELOY, EMAGRO, ABRAXATE, DREBARACH, ZAMUEL, CADAT, ERA, ELY EXA, AMISTRA, MACHED, DANIEL, DAMA, ELAMOS, BRACHEL, BEEL, SEGEN, GEMON, DEMAS.2
O Lord God, who art seated upon the Heavens, and who regardest the abysses beneath, grant unto me thy grace I beseech thee, so that what I conceive in my mind I may accomplish in my work, through thee, O God, the sovereign ruler of all, who livest and reignest unto the ages of the ages. Amen.
These three days having passed, thou must have all things in readiness,
as hath been said, and after this a day appointed and set apart.
It will be necessary for thee to wait for the hour in which thou
shouldst commence the operation; but when once it shall be commenced
at this hour, thou shalt be able to continue it unto the end,
seeing that it deriveth its force and virtue from its beginning,
which extendeth to and spreadeth over the succeeding hours, so
that the master of the art will be enabled to complete his work
so as to arrive at the desired result.
|2. Aub24: "Arachio, Asac, Asacra, Bedrimulalfilat, Arabonas, Jezabilem, Jadodoc, Achazel, Zophiel, Plautel, Baracata, Edoniel, Eloy, Emagro, Abraxate, Drebarach, Tuamunel, Cadat, Era, Ely, Exa, Amistra, Mached, Damid, Dama, Elamoz, Rachel, Beel, Segen, Gemon, Demas"; Sl3091: "Arachio, Asac, Asacra, bedrimulat, filat, Arabonas, Jerablem, Jododac, Achazal, Zophiel, Plautel, Baracaton, Eloy, Emagro, Abraxe, Brebarach, Zamuel, Cadat, Eracli, Amostra, Malched, Domed Damud, Elamay, breol, Segen, Gomon, Domas"; H: "Arachio, Asac, Asacra, Bedrimulat, Filat, Arabonas, Terablem, Jododac, Achazal, Zophiel, Plantel, Baracaton, Eloy, Emogro, Abraxé, Brebarach, Zamuel, Cadat, Eracli, Amostra, Malched, Domed Damud, Elamay, Braol, Segen, Gemon, Domas."; Ad. 10862: "Arachio, Asac, Asacro, Bedrimulal, Filat, Arabonas, Ierabilem, Ideodoc, Archarzel, Zophiel, Blautel, Baracata, Edoniel, Eloy, Emagro, Abrazate, Samuel, Dreburael, Cadato, Era, Ely, Exa, Amistra, Mached, Dauid, Dama, Elamos, Rachel, Beel, Segen, Gemon, Demas"; Ad36674: "Abra, Asac, Asach, Radrimilas, filac, Anebenas, Bira, Bontes, Acazal, Zaphite, Phanti, harucacha, Adonay, Emagro, Abraxio, Achedit, Barachi, Melycanat [or Melycomat], Amystra, hugyma, Machia, Daniel, Dama, Prachil, heil, Hemon, Segem, Gemas"; Mathers: "HERACHIO, ASAC, ASACRO, BEDRIMULAEL, TILATH, ARABONAS, IERAHLEM, IDEODOC, ARCHARZEL, ZOPHIEL, BLAUTEL, BARACATA, EDONIEL, ELOHIM, EMAGRO, ABRAGATEH, SAMOEL, GEBURAHEL, CADATO, ERA, ELOHI, ACHSAH, EBMISHA, IMACHEDEL, DANIEL, DAMA, ELAMOS, IZACHEL, BAEL, SEGON, GEMON, DEMAS". -JHP|
HOW THE COMPANIONS OR DISCIPLES OF THE MASTER OF THE ART OUGHT TO REGULATE AND GOVERN THEMSELVES.
When the master of the art1 wisheth to put in practice any operation
or experiment, especially one of importance, he should first consider
of what companions he should avail himself. This is the reason
why in every operation whose experience should be carried out
in the circle, it is well to have three companions. And if he
cannot have Companions, he should at least have with him a faithful
and attached dog. But if it be absolutely necessary for him to
have companions, these companions should be obligated and bound
by oath to do all that the master shall order or prescribe them,
and they should study, observe, and carefully retain, and be attentive
unto all which they shall hear. For those who shall act otherwise
shall suffer and endure many pains and labors, and run into many
dangers, which the spirits will cause and procure for them, and
for this cause sometimes they shall even die.
|1. Aub24 and Ad. 10862 both say "exorcist or executor of (all) arts or experiments". Throughout this chapter Ad. 10862 uses the word "maghus" (magus) where Aub24 reads "magister" and the French mss reads "maitre." -JHP|
The disciples then, being well and thoroughly instructed, and fortified with a wise and understanding heart, the master shall take exorcised water, and he shall enter with his Disciples into a secret place purified and clean, where he must strip them entirely naked; after this, let him pour exorcised water upon their heads, which he should cause to flow from the crown of their head unto the sole of their foot, so as to bathe them entirely therewith; and while bathing them thus, he should say:—
Be ye regenerate, cleansed, and purified, in the name of the ineffable, great, and eternal God, from all your iniquities, and may the virtue of the Most High descend upon you and abide with you always, so that ye may have the power and strength to accomplish the desires of your heart. Amen.
After this let the disciples robe themselves as the master hath done, and fast like him for three days, repeating the same prayer; let them act like him, and in the work let them implicitly follow and obey him in all things.
But if the master of the art wisheth to have a dog for his companion, he must bathe him thoroughly with the exorcised water in the same manner as the disciples, and let him perfume him with the odours and incense of art, and let him repeat the following conjuration over him:—
I conjure thee, O thou creature, being a dog, by him who hath created thee, I bathe and I perfume thee in the name of the most high, most powerful, and eternal God, so that thou mayest be my true companion in this operation, and that thou mayest be also my faithful friend in whatsoever operation I may hereafter perform.
But if he wisheth to have for his companion a little boy or girl,
which will be still better, he must ordain them as he hath ordained
the dog; and he must pare and cut the nails of their hands and
of their feet, saying:—
I conjure thee, O thou creature, being a young girl (or boy),2 by the most high God, the father of all creatures, by the father ADONAI ELOHIM, and by the father ELION,3 that thou shalt have neither will nor power to hide from me anything, nor yet to keep back from me the truth in all which I shall demand of thee, and that thou be obedient and faithful unto me. Amen.
2. So K288 and L1202. Aub24 and Ad. 10862 read simply "iuvenis" (youth); Mich. 276 reads
"puella vel iuvenis" (girl or youth). -JHP
3. Aub24: "by the father Adonay, by the father Elohim, and by the father Elyon"; Ad. 10862: "by the father Adonay, by the father Eloy, and by the father Elion". -JHP
Let him purify, cleanse, and wash this young child anew, with the water of art, saying:—
Be thou regenerate, cleansed, and purified, so that the spirits may neither harm thee nor abide in thee. Amen.
Then perfume the child with odours as above.
When the companions shall be thus ordained and disposed, the master shalt be able to operate in surety together with them, every time that it shall please him; and he shall perform his operation happily, and shall attain his end.
But for the safety both of soul and of body, the master and the companions should have the pentacles before their breasts, consecrated, and covered with a silken veil, and perfumed with the proper fumigations. By the which being assured and encouraged, they may enter into the matter without fear or terror, and they shall be exempt and free from all perils and dangers, provided that they obey the commands of the master and do all that he ordain them. If they shall act thus, all things shall go according unto their desires.
All being thus arranged, the master should take heed that his
disciples are perfectly instructed in those things which they
have to perform.
These companions or disciples should be three in number, without including the master. They may also be of the number of five, of seven, or of nine;4 but so that they ever implicitly obey the orders of their master; for thus only shall all things come to a successful issue.
|4. Ad. 10862 reads simply "three or five." -JHP|
CONCERNING THE FASTING, CARE,1 AND THINGS TO BE OBSERVED.
|1. Lat. "custodia" also means seclusion. Also see chapter 13 which speaks of "completa custodia" which probably means "having completed the period of seclusion." -JHP|
When the master of the art2 shall wish to perform his operations,
having previously arranged all things which it is necessary to
observe and practise; from the first day of the experiment, it
is absolutely necessary to ordain and to prescribe care and observation,
to abstain from all things unlawful, and from every kind of impiety,
impurity, wickedness, or immodesty, as well of body as of soul;
as, for example, eating and drinking superabundantly, and all
sorts of vain words, buffooneries, slanders, calumnies, and other
useless discourse; but instead to do good deeds, speak honestly,
keep a strict decency in all things, never lose sight of modesty
in walking, in conversation, in eating and drinking, and in all
things; the which should be principally done and observed for
nine days, before the commencement of the operation. The disciples
should do the same, and should equally put in practice all things
necessary to be observed, if they wish to make use of all these
operations and experiments.3
2. So. Sl3091, K288, and L1202. Aub24 reads "necromancer", and Ad. 10862 reads "negromancer." -JHP
But before the commencement of the work, it is absolutely necessary
that the master3 with his disciples repeat the following conjuration
once in the morning, and twice in the evening:—
|3. Here Ad. 10862 uses the term "magister". -JHP|
O Lord God4 almighty, be propitious unto me a miserable sinner, for I am not worthy to raise mine eyes unto heaven, because of the iniquity of my sins and the multitude of my faults. O pitying and merciful father, who wouldest not the death of a sinner but rather that he should turn from his wickedness and live, O God have mercy upon me and pardon all my sins; for I unworthy entreat thee, O father of all creatures, thou who art full of mercy and of compassion, by thy great goodness, that thou deign to grant unto me power to see and know these spirits which I desire to behold and to invoke to appear before me and to accomplish my will. Through thee who art conqueror, and who art blessed unto the ages of the ages. Amen.
|4. Ad. 10862 omits this paragraph. -JHP|
O Lord God the father eternal, who art seated upon the Kerubim and the Seraphim, who lookest upon Earth and upon sea; unto thee do I raise my hands and implore thine aid alone, thou who alone art the accomplishment of good works, thou who givest rest unto those who labour, who humblest the proud, who art the author of life and the destroyer of death; thou art our rest, thou art the protector of those who invoke thee; protect, guard, and defend me in this matter, and in this enterprise which I propose to carry out, O thou who livest, reignest, and abidest unto the eternal ages. Amen.
During the three last days before the commencement of this action,
thou shalt content thyself with only eating fasting diet,5 and
that only once in the day; and it will be better still if thou
only partakest of bread and water. Thou shalt also abstain from
every impure thing; reciting the prayer above written. And on
the last day, when thou shalt wish to commence the Operation,
thou shalt remain all day without eating, and later on thou shalt
go into a secret place, where thou shalt confess all thy sins
unto God with a contrite heart. The Disciples also, together with
the Master, shall recite the same Confession with a low but distinct
voice, as hath been already said in the First Book.
|5. Aub24: "eating only fruits, vegetables, and legumes...." -JHP|
This having been done thrice with a devout, pure, and contrite
heart, in a place withdrawn from men, cleansed, and pure, where
thou canst not be seen, taking the water and the hyssop, thou
|6. Ad. 10862 reads "sprinkle your face, saying...." -JHP|
Purify me, O Lord, with hyssop, and I shall be pure;
|7. Aub24 and Ad. 10862 both read "Purifica me Domine hyssopo, et mundabor, laua me, pre niue dealbabor" which seems to be a modification of Ps50:9: "asparges me hysopo et mundabor lavabis me et super nivem dealbabor." This appears in the Ordinary of the Tridentine Mass, as well as virtually all grimoires including Heptameron. -JHP|
After this, bathe thyself with the exorcised water, and clothe
thyself again with the consecrated garment which thou hast taken
off; cense thyself, and surround thyself with odours, as will
be told farther on, when we speak of perfumes and suffumigations.
The which being done, thou shalt go unto the ordained place with
thy companions, and all things being prepared, thou shalt make
the circle, as hath been already said, with all other necessary
ceremonies;8 then shalt thou commence to invoke the spirits by
the exorcisms; thou shalt also repeat anew the foregoing confession
as hath been already said in the first book. After which, in sign
of amendment and of repentance, each shall mutually kiss the other.
|8. Ad. 10862 omits from here to the last sentence ("Let the master....") -JHP|
Mark well, that up to this point, the disciples should do the same things as the master.
Let the master now give his commands unto his disciples, and pursue
the course of the experiment, and work with all diligence to bring
it unto perfection.
CONCERNING THE BATHS, AND HOW THEY ARE TO BE ARRANGED
The bath is necessary for all magical and necromantic arts; wherefore, if thou wishest to perform any experiment or operation, having arranged all things necessary thereunto according to the proper days and hours, thou shalt go unto a river or running stream,1 or thou shalt have warm water ready in some large vessel or tub in thy secret cabinet,2 and while disrobing thyself of thy raiment thou shalt repeat the following Psalms:—3
1. Ad. 10862 omits "running stream" but Aub24 reads
"ad fontem vivum, aut ad flumen de currens" (to a live spring or running river.) -JHP
2. Lat. "in cubiculo suo secreto" (in your secret chamber or bedroom.) -JHP
3. Mathers lists the Psalms by number only as "Psalms xiv. or liii.; xxvii.; liv.; lxxxi.; cv." Note Mathers misidentifies the prayer from Exodus as Ps80=KJV81 even though the Latin is different from that found in the mss, and L1202 correctly identifies it as "15 Exode". -JHP
4. Included first in Aub24 and K288, but omitted in Ad. 10862, and listed second in L1202 and by Mathers. -JHP
5. Both Psalms listed start with these words, so it isn't possible to identify which was originally intended. -JHP
6. Mathers follows L1202 in misidentifying this as Ps53=KJV54 which starts similarly, but Aub24 includes the word "intraverunt" which is unique to Ps69. -JHP
7. Ps105, 106, 117, and 135 (=KJV 106, 107, 118, and 136) all start with these words. L1202 identifies it as "104" (its numbering generally follows the Vulgate numbering). -JHP
And when the master shall be entirely disrobed let him enter into
the water or into the bath, and let him say:—
THE EXORCISM OF THE WATER.
I exorcise thee, O creature of Water, by him who hath created thee and gathered thee together into one place so that the dry land appeared, that thou uncover all the deceits of the enemy, and that thou cast out from thee all the impurities and uncleannesses of the spirits of the World of Phantasm, so they may harm me not, through the virtue of God almighty who liveth and reigneth unto the ages of the ages. Amen.
Then shalt thou begin to wash thyself thoroughly in the bath, saying:—
MORBALIA, MUSALIA, DAPHALIA, ONOMALIA, LITARISIA, GOLDAFARIA, DEDULSARIA, GEHUCULARIA, GEMINARIA, GEGROFARIA, CEDACH, GITACH, GODICH, ROGIL, MUSIL, GRASSIL, TANCRI, PUERI, GODU, AUGNOT, ASCHAROT, TZABAOTH, ADONAI, AGLA, ON, EL, TETRAGRAMMATON, SEDIM, ANESERON, EL, ANAPHAXETON, SIGILATON, PRIMEUMATON.8
All the which names thou shalt repeat twice or thrice, until thou art completely washed and clean, and when thou art perfectly pure thou shalt quit the bath, and sprinkle thyself with exorcised water, in the manner described later on, and thou shalt say:—
Purge me, O Lord, with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.
|8. Aub24: "Morbalia, Musalia, Bafalia, Onomalia, Litarisia, [G]oldafaria, Dedulsaria, Gehucalaria, Geminaria [G]egrofaria, Cedac, Gittac, Graclic, Rogil, Mussil, [G]rassil, Tancri, Pueri, Godu, Augnot, Aschorot, Sabaoth, Adonay, Agla, On, El, Tetragrammaton, Sedem, Aneseron, et Aneferon, Sigilaton, Preuenaton"; M276: "Morbalia, Musalia, dafalia, Onomilia, Libarisia, Guldafaria, Bedulcaria, goncaica, geminarum, ginofaria, ledach girach gadich negil mursil grarsil Janeci luerigodu augnot asicherot sigilator parcenator"; Mathers: "MERTALIA, MUSALIA, DOPHALIA, ONEMALIA, ZITANSEIA, GOLDAPHAIRA, DEDULSAIRA, GHEVIALAIRA, GHEMINAIRA, GEGROPHEIRA, CEDAHI, GILTHAR, GODIEB, EZOIIL, MUSIL, GRASSIL, TAMEN, PUERI, GODU, HUZNOTH, ASTACHOTH, TZABAOTH, ADONAI, AGLA, ON, EL, TETRAGRAMMATON, SHEMA, ARESION, ANAPHAXETON, SEGILATON, PRIMEUMATON." -JHP|
Whilst again clothing thyself, thou shalt recite the following Psalms:9
9. Mathers: "Psalms cii.; li.; iv.; xxx.; cxix., Mem., v.
97.; cxiv.; cxxvi., cxxxix." Note Mathers misidentifies the fourth Psalm as 30. -JHP
After which thou shalt recite the following prayer:—
EL strong and wonderful, I bless thee, I adore thee, I glorify thee, I invoke thee, I render thee thanks from this bath, so that this water may be able to cast from me all impurity and concupiscence of heart, through thee, O holy ADONAI; and may I accomplish all things through thee who livest and reignest unto the ages of the ages. Amen.
After this take the salt and bless it in this manner:—
THE BENEDICTION OF THE SALT.
The blessing of the Father Almighty be upon this creature of salt, and let all malignity and hindrance be cast forth hencefrom, and let all good enter herein, for without thee man cannot live, wherefore I bless thee and invoke thee, that thou mayest aid me.
Then thou shalt recite over the salt, this Psalm:
Benedicite omnia opera Domini Domino (O all ye works of the Lord, bless ye....).10
|10. i.e. the Song of the Three Holy Children, verse 34 ff, and Daniel 3.57 in the Vulgate. It is considered apocryphal (since it is "not in the Hebrew") and doesn't appear in many Protestant Bibles. It was however included in the original 1611 edition of the KJV. Mathers reads "Psalm ciii" here (relying on the French and ignoring the Latin), but cites the same text as "Benedicite omnia opera" in Chapter 17. Daniel of course would have lived centuries after Solomon. -JHP|
Then, taking the spices and exorcised salt11 thou shalt cast them
into the aforesaid bath; and thou shalt again disrobe thyself,
pronouncing the following words:—
|11. Mathers mistranslates the French "En prenant les especes et le sel exorcisé" as "then taking the grains of the exorcised salt." Ad. 10862 reads "Posteà accipiendo species, et sal..."; Aub24 reads simply "Postea proiice sal". Ad. 36674 reads "Afterwards take the sweete odours consecrated, and throwe them into the Bathe" -JHP|
IMANEL, ARNAMON, IMATO, MEMEON, RECTACON, MUOBOII, PALTELLON, DECAION, YAMENTON, YARON, TATONON, VAPHORON, GARDON, EXISTON, ZAGVERON, MOMERTON, ZARMESITON, TILEION, TIXMION.12
|12: Aub24: "Imamel, Amamon, Iman, Mameon, Rettaron, Muoby, Mion, Palcabon, Diragon, Nizagon, Nizabiron, Pultellon, Duagon, Lamenton, Zaron, Fatinon, Vafaron, Gaidon, Cycisson, Zagueron, Mamerton, Sinon, Sation, Momon, Zarmuton, Felicon, Jermion." Ad. 10862: "Imanel, Arnamon, Imato, Memeon, Rectacon, Muoboy, [Mion,] Paltellon, Decagon, [Nizagon, Nizabiron, Pultellon, Duagon,] Lamenton, Zaron, Fatonon, Vaforon, Gardon, Existon, Lagueron (or Za..), Momerton, [114r] [Sinon, Sation, Momon,] Larmercton (or Z..), Filcion, Firmion" -JHP|
After this thou shalt enter a second time into the bath and recite13
13. Mathers: Psalms civ. and lxxxi. Ad. 10862 omits the Psalms.
Sl3091 adds Ps112=KJV113: "Louez Enfans Le Seigneur" (Praise ye the Lord. Praise, O ye servants of the Lord). -JHP
14. Psalm 102 and 103 both start with these words, so it is not clear which is intended. -JHP
Then thou shalt quit the bath and clothe thyself as before in linen garments clean and white, and over them thou shalt put the garments, of which we shall speak in the proper chapter, and thus clothed thou shalt go to finish thy work.
The disciples should wash themselves in like manner, and with
OF THE GARMENTS AND SHOES OF THE ART
The exterior habiliments which the master of the art should wear ought to be of linen, as well as those which he weareth beneath them; and if he hath the means they should be of silk. If they be of linen the thread of which they are made should have been spun by a young maiden.
The characters shown in Figure 55 should be embroidered
on the breast with the needle of art in red silk.
The shoes1 should also be white, upon the which the characters
in figure 56 should be traced in the same way.
1. Aub24: reads "Sotulares" here, even though the figure is labelled "super Caligas."
Ad. 10862 misreads "Tabulares"! -JHP
The shoes or boots2 should be made of white leather, on the which
should be marked3 the signs and characters of art. These shoes
should be made during the days of fast and abstinence, namely,
during the nine days set apart before the beginning of the operation,
during which the necessary instruments also should be prepared,
polished, brightened, and cleaned.
2. Aub24: "caligae et sotulares"; L1202: "Les souliers et Botines"; K288:
"Les souliers ou Bottines." This paragraph is not found in Ad. 10862. -JHP
3. Aub24 and Ad. 36674 specify that they be marked "with the pen and ink of the art." -JHP
Besides this, the master of the art should have a crown made of
virgin paper, upon the which should be written these four names:—
JEHOVA, in front; ADONAI behind; EL on the right; and
GIBOR on the left. (See Figure 57.)4 These names should
be written with the ink and pen of the art, whereof we shall speak
in the proper chapter. The disciples should also each have a crown
of virgin paper whereon these divine symbols should be marked
in scarlet.5 (See Figure 58.)
4. So Aub24 and K288. EL GIBOR is Hebrew for "mighty God".
For some reason Mathers silently departs from the manuscripts, reading:
"YOD, HE, VAU, HE, in front; ADONAI behind; EL on the right; and
ELOHIM on the left."
Ad. 10862 reads, "inscribe these four names: Adonaÿ, Jeova, Il, Gabor."
Ad. 36674: "...AGAA; AGAY; AGALTHA* [In Marg: *Aglatha]; AGLAOTH."
5. Aub24: "cum cinaprio colore" (with a cinnabar color); Ad. 10862: "cum Cinabrio colore." -JHP
Take heed also that in clothing thyself with these aforesaid habiliments, that thou recite these Psalms:—6
|6. Following Mich 276 and K288. Ad. 10862 has basically the same list, although it makes some mistakes: for the third it reads "quem dilecta sunt" and for the last it reads "Esurgat Deus adimplentur". After the first Ad. 10862 and Sl. 1307 add, "And while putting them on say the following." Mathers reads "Psalms xv.; cxxxi.; cxxxvii.; cxvii.; lxvii.; lxviii.; and cxxvii" missing only the third. Aub24. gives only the first one. L1202 lists 14, 130, 116, 66, 139, 67, 126. Sl. 1307 omits Ps126, and substitutes (Ps132=KJV133) Ecce quam Bonum (Behold how good) for the last one. -JHP|
After this perfume the vestments with the perfumes and suffumigations of the Art, and sprinkle them with the water and hyssop of the Art.
But when the master and his disciples shall commence to robe themselves after the first Psalm, and before continuing with the others, he should pronounce these words:—
ANCOR, AMATOR, AMIDES, THEODONIAS, PANCOR, PLAGOR, ANITOR;7 through the merits of these holy angels will I robe and indue myself with the vestments of power, through which may I conduct unto the desired end those things which I ardently wish, through thee, O most holy ADONAI, whose kingdom and empire endureth for ever. Amen.
|7. Aub24: "Ancor, Amacor, Amides, Theodonias, Pancor, Phangor, Anitor"; Ad. 10862: "Amor, Amator, Amides, Ideodaniach, Paucor, Plagor, Anitor"; Sl3091: "Ancor, Amacor, Amade, Theodonia, Pangorpsagor, Anotor"; H3981: "Ancor, Amacor, Amade, Theodonia, Pangorpsagor, Amtor"; K288: "Anco, Amacor, Amade, Theodonia, Pancor, Psagor, Anitor"; Mathers: "AMOR, AMATOR, AMIDES, IDEODANIACH, PAMOR, PLAIOR, ANITOR". This seems to be derived from Ars Notoria Oration of the Physical Art, corresponding to oration 17 in Liber Juratus. Sl. 1307 omits this oration. -JHP|
Take notice that if the linen garments were vestments of the Levites
or of the priests, and had been used for holy things, that they
would be all the better.
OF PLACES WHEREIN WE MAY CONVENIENTLY EXECUTE THE EXPERIMENTS AND OPERATIONS OF THE ART
The places best fitted for exercising and accomplishing magical arts and operations are those which are concealed, removed, and separated from the habitations of men. Wherefore desolate and uninhabited regions are most appropriate, such as the borders of lakes, forests, dark and obscure places, old and deserted houses, whither rarely and scarce ever men do come, mountains, caves, caverns, grottos, gardens, orchards; but best of all are cross-roads, and where four roads meet, during the depth and silence of night. But if thou canst not conveniently go unto any of these places, thy house, and even thine own chamber, or, indeed, any place, provided it hath been purified and consecrated with the necessary ceremonies, will be found fit and convenient for the convocation and assembling of the spirits.
These arts or operations should be carried out at the prescribed time, but if there be no time specially appointed it will be always better to perform them at night, which is the most fit and proper time for the operations of necromancy; this is also a symbol that it is just and right to hide them from the sight of the foolish, the ignorant, and the profane.
But when thou shalt have selected a place fitting, thou mayest perform thine experiments by day or by night. It should be spacious, clear, and bounded on all sides by hedges, shrubs, trees, or walls. Thou shalt thyself cleanse it thoroughly and render it neat and pure, and while doing this thou shalt recite Psalms:
After this thou shalt perfume it with the odours and suffumigations of the art, and shalt sprinkle it with the water and the hyssop; and after this thou mayest in this place make all the necessary preparations for an operation.
But when, later on, thou shalt go unto this place, to complete
and accomplish the operation, thou shalt repeat on the way thither
the following prayer in a low and distinct voice:—
LAZAY, SIMAY, NONZAY, ORION, NAZARION most powerful, OCCIDAMON most strong, SEDON most mighty, YOD HE VAU HE, IAH, AGLA,1 assist me an unworthy sinner who have had the boldness to pronounce these holy names which no man should name and invoke save in very great danger. Therefore have I recourse unto these most holy names, being in great peril both of soul and of body. Pardon me if I have sinned in any manner, for I trust in thy protection alone, especially on this journey.
Let the master as he goeth sprinkle the path with the water and hyssop of the art, while each of his disciples shall repeat in a low voice the prayer which we have enjoined for the days of fasting and preparation.
|1. Aub24: "Zazay, Simay, Nonzay, Orion, Nazarion fortissime, Occidamon potentissime, El, Jod, He, Vau, He, Jah, Agla"; Sl3091: "Lazay, limay, Hazay, Orion, Nalarion, très fort Occidamon, tres-puissant, Sodon, tres robuste, Jod, He, Vau, hé, Jah, agla"; H: "Lazai, Nazay, Limai, Orion, Nalarion, très fort Occidamon, tres Puissant Sedon, tres robuste et, Jod, He, Vau, Hé, Jah, Agla"; K288: "Lazai [Lead-in reads: Lazay], Limay, Nazay, Orion, Nalarion, très fort occidamon, tres puissant Sodon, tres robuste El, Jod, He, Vau, Hé, Jah, Agla"; Ad10862 "Zazay [or Lazay], Samay, Occidamon Potentissime, Sedon robustissime, El, Iod, He, Vau, He, Iah, Agla"; L1202: "Luzay, Zimay, Nasay, Orion, Marion, Très fort Ottimadon, Très Puissant Sodon, Trè Robuste Ejoel, He, Vau, He, Jal, Agla"; Mathers: "ZAZAII, ZAMAII, PUIDAMON most powerful, SEDON most strong, EL, YOD HE VAU HE, IAH, AGLA". -JHP|
Furthermore, let the master appoint his disciples to carry the things necessary for the art.
The first shall bear the censer, the fire, and the incense.
The second; the book, the paper, the pens, the ink, and the various
The third; the knife,2 and the quill knife.3
2. It seems that, for drawing the magic circle any convenient metal
instrument such as knife or short lance can be used.
Here one disciple carries a knife (Lat. 'cultellus', i.e. a small knife or dagger),
and no sword is mentioned in the list of things carried to the operation.
However, in the next paragraph the word gladius is used, directing the master
to draw the circle with it, or other consecrated iron instrument (gladium,
vel aliud ferreum instrumentum consecratum). Gladius is generally synonymous
with ensis (sword), but chapter 8, which describes the ritual instruments
in more detail doesn't use the word 'cultellus', but lists two gladii (one
with white handle and one with black) as well as 'ensis' (sword).
The Italian and French manuscripts all translate gladius as knife
(Ital. cortello/coltello, French coutau). Also the gladius niger is
specifically mentioned for drawing the circle, not the sword (ensis).
All this supports equating cultellus and gladius and reading knife, not sword.
3. Mathers reads "sickle" but this is a mistranslation of the Latin "artavus." -JHP
The master; the staff, and the wand.4
|4. Aub24 and Ad. 10862 both read "Truly the master may convey the staff, OR the wand in his hand." -JHP|
But if there be more disciples present, the master shall distribute
the things for each to carry, according to their number.
When they shall have arrived at the place, and all things being disposed
in their proper order, the master shall take the knife5
or other convenient consecrated magical implement of steel, wherewith
to form the circle of art which he intends to construct. This
being done, he must perfume it, and sprinkle it with water; and
having warned and exhorted his disciples, he shall work thus:—
|5. Here the Lat. gladius is used, but see above. -JHP|
First let him6 have a trumpet made of new wood, on the one side
of which shall be written in Hebrew with the pen and ink of the
art these Names of God, ELOHIM GIBOR, ELOHIM TZABAOTH (see
Figure 59); and on the other side these characters (see
|6. This paragraph does not appear in Aub24, which instead devotes an entire chapter to the preparation of the trumpet. The name on the first side is given as "Deus Exercituum" (God of Armies), which approximates the Hebrew "Elohim Gibor." Ad. 10862 has only considerably corrupted Hebrew characters — perhaps IHVH ALHIM. L1202 specifies "ces noms de Dieu Elohim Gibor, Dieu des Armées"; K288: "ces Noms de Dieu Elohym Gibor. -JHP|
Having entered into the circle to perform the experiment, he should
sound his trumpet towards the four quarters of the Universe, first
towards the East, then towards the South, then towards the West,
and lastly towards the North. Then let him say:—
Hear ye, O spirit N, I command you.7 Hear ye, and be ye ready, in whatever part of the Universe ye may be, to obey the voice of God the mighty one, and the names of the Creator. We let you know by this signal and sound that ye will be convoked hither, wherefore hold ye yourselves in readiness to obey our commands.
|7. These opening words are found in Ad. 10862, Aub24, and M276. Mathers omits, following L1202 and K288.|
This being done let the master complete his work, renew the circle,
and make the incensements and fumigations.
OF THE KNIFES, SWORD, QUILL KNIFE, IRON PEN, SHORT LANCE, WAND, [STAFF,] AND OTHER INSTRUMENTS OF MAGICAL ART1
|1. So Aub24: "De Gladiis, Ense, Artauo, Stylo ferreo, Lancea, Baculo, et aliis instrumentis artis." Gladius and ense is generally synonymous, but see chapter 7 note 1. Mathers reads "Of the Knife, Sword, Sickle, Poniard, Dagger, Lance, Wand, Staff, and other Instruments of Magical Art." -JHP|
In order to properly carry out the greatest and most important
operations of the art, various instruments are necessary, as a
knife with a white hilt, another with a black hilt, a short lance,
wherewith to trace circles, characters, and other things.
The knife with the white hilt (see Figure 61) should be
made in the day and hour of Mercury, when Mars is in the sign
of the Ram or of the Scorpion. It should be dipped [*tempered] in the blood
of a gosling and in the juice of the pimpernel [*pimpinella],2 the Moon being
at her full or increasing in light. <Dip therein also> the white
hilt, upon the which thou shalt have engraved3 the characters shown.
Afterwards perfume it with the perfumes of the Art.
2. The manuscripts (Latin and French) say to "temper" (or "quench" -- not "dip" as in Mathers)
the blade with the pimpinella juice (not "pimpernel"). -JHP
3. Latin manuscripts specify that it should be completed in the first hour of the day. Aub 24 specifies the hilt should be made of white boxwood, cut with a single stroke from a new knife, but Ad 10862 omits these details. "... and engrave (incidas) upon it, or have engraved upon it" (the hilt), "with the consecrated stilus, the following characters". It continues that the words "AGLA, ON" should then be written on the blade [lamella = Ital. lama=blade, not hilt], "starting from the point towards the hilt, with the pen and ink of the art." -JHP
With this knife thou mayest perform all the necessary operations
of the art, except the circles. But if it seemeth unto thee too
troublesome to make a similar knife, have one made in the same
fashion; and thou shalt place it thrice in the fire until it becometh
red-hot, and each time thou shalt immerse it in the aforesaid
blood and juice, fasten thereunto the white hilt having engraved
thereon the aforesaid characters, and upon the hilt [*blade] thou shalt
write with the pen of art, commencing from the point and going
towards the hilt, these names AGLA, ON, as shown in figure
61. Afterwards thou shalt perfume and sprinkle it, and shalt
wrap it in a piece of silken cloth.4
|4. The names "AGLA, ON" should be written on the blade (lamella, not hilt), with the pen and ink of the art. Aub24 specifies wrapping with a red silk cloth. Mich. 276 gives the names as "Agla es Omega Jah Elyon Primaton finel Alphaes"; Wellcome 4668 p. 21: "Agla et Omega Iah, Helion, Primaton, Finiel, Alphanel" -JHP|
But as for the knife with the black hilt (see Figure 62)
for making the circle, wherewith to strike terror and fear5 into
the spirits, it should be made in the same manner, except that
it should be done in the day and hour of Saturn, and dipped in
the blood of a <black> cat and in the juice of hemlock, the characters
and names5a shown in Figure 62 being written thereon, from
the point towards the hilt. Which being completed, thou shalt
wrap it in a black silk cloth.
5. Lat. "deterrendos". -JHP
5a. The Latin manuscripts do not specify the cat's color. Aub24 and Ad. 10862 do not include a separate list of names. Mathers includes them in his drawing of the knife in Hebrew characters: "AZOTH IH ALHIM PRIMThVN PNIAL ALF AL". Mich. 276 reads "Agla es Omega Jah Elyon Primaton finel Alphaes"; W: "Agla et Omega, Iah, Helion, Primaton, Finiel, Aphanel"; Sl3091: "Alpha et Omega, Jah, Eloym, Primaton, Finel, ou Ciriel, Alphatel"; K288: "Alpha et Omega, Jah, Elohym, Primaton, Phinel, ou Ciriel, Alphaël"; L1202: "Alpha, Omega, Jad, Elohim, Primaton, Finet, ou Ciriel, Alpha, El". -JHP
The quill knife or pen and the short lance6 (figure 63 or 64) are made in the same way,
in the day and hour of Mercury, and they should be dipped
in the blood of a magpie7 and the juice of the herb Mercury.8 Thou
must make for them handles of white boxwood9 cut at a single stroke
from the tree, at the rising of the Sun, with a new knife, or
with any other convenient instrument. The characters shown should
be traced thereon. Thou shalt perfume them according to the rules
of art; and wrap them in silk cloth like the others.
6. It seems that either a quill pen or an iron pen (stylus) may be used in writing sacred characters. If the former, then the requisite quill knife should be consecrated in the same manner as the other iron instruments.
There is considerable variation in the manuscripts as to the rendering of this paragraph, and it is very illuminating in establishing the relationship between them. I believe Aub24 represents the original text most accurately, and I have based my translation on it: "Artauus autem, stylus, et lanceola formentur die et hora Mercurii, et extinguantur in sanguino Picae et succo Mercorelle." Ad. 10862 also supports this reading. The source of most of the confusion comes from the word "artavus", which is relatively rare. It is described by Du Cange as a small knife used for sharpening the pens of scribes (quill knife). ("Cultellus acuendis calamis scriptorii," Gall. Glossarium Mediae et Infimae Latinitatis, Band I, Graz-Austria, 1954, p. 410.)
Mich. 276 reads, "Nel medesimo modo formerai l’artauo o falcetto o stillo et lancetta in giorno et hora di mercurio et s’ estingueranai in sanguine di Picca et succo di mercorella (In the same way you will form the artave or falcette or stylus or pointer in the day and hour of Mercury, and extinguish it in the blood of picca and juice of mercorella). Here artave seems to be glossed as falcette, a diminuative of falce — i.e. a small sickle or pruning hook.
The wording in Sl3091 is very similar: "Il faut que l’Artave ou faucille se forme dela même façon, le stilet ou poignard, la pettit lance au jour et heure de
K288 reads, "L'Artave ou Faucille se fait de la même façon, comme aussi le Stilet, le Poignard, et la petite Lance" (The artave OR sickle is made in the same way, as is also the stilet, the dagger, and the small lance.) ("Stilet" should probably read "stylo" i.e. pen.) L1202 is even further removed from the original sense: "Il faut que la faucille se forme de la même façon le Stilet ou le poignard et la petite lance" (The sickle should be made in the same way as the stilet or the dagger, and the small lance.)
Mathers is misled by these French manuscripts in reading "The scimitar (figure 63) AND the sickle (figure 64) are made in the same way, as also the dagger (figure 65), the poniard (figure 66), and the short lance (figure 67)..."
The Latin manuscript Ad. 10862 shows the "arctavus" as looking somewhat like a scimitar, and does not show a separate sickle. The Italian Zecorbeni manuscript (Ad. 10862, fol. 164v) has a drawing that looks more like a sickle, labelled "Artauo." So too does the Italian manuscript in the Bodleian (Mich. 276). Sl. 1307 (fol. 20v) has a similar sickle-like drawing labelled "Arctauo." Sl. 3847 (not used by Mathers) shows a scimitar-looking implement labelled "artanus" or "arthany." It is apparent that there is only one implement intended here, not two separate implements.
Modern wicca usage of the term "athame" originates with Gardner who evidently adopted the reading from modern French manuscripts which read "arthane" or "arthame," probably via Grillot de Givry's Witchcraft, Magic and Alchemy (1931) and Clark Ashton Smith's story "The Master of the Crabs" (1947). -JHP
7. Lat. "Picae"; Ad. 10862 misreads "pisci" (of a fish). -JHP
8. The herb is known as dog's mercury (Mercurialis perennis), a member of the spurge (Euphorbiaceae) family. Aub24 and Ad. 10862 both read "Mercorielle" which point to an Italian origin. -JHP
9. This sentence and the rest of the paragraph is not found in Aub24. Ad. 10862 reads that the handle should be made "ex Razo albo" but this is no doubt a mistake for "ex baxo albo" (from white boxwood). L1202 and K288 both read "de buis blanc" and Sl1307 "Busso bianco" (from white boxwood). -JHP
The staff (see Figure 68) should be of elderwood or cane;10
and the wand (Figure 69) of hazel,11
in all cases the wood being virgin, that is of one year's growth
only. They should each be cut from the tree at a single stroke,
on the day of Mercury, at sunrise. The characters shown should
be written or engraved thereon in the day and hour of Mercury.12
10. Mathers adds "or rosewood," but see below. According to Aub24, M276, and Sl1307,
the staff should be made of cane (Lat. arundo donax) or elder
(Lat. sambucus", Ital. "sambuco o' di cano").
Ad. 10862 specifies cane only.
Sl3091, L1202, and K288 add "Roseau," (reed) which Mathers mistranslates as "rosewood"
(thanks to Mike Rock for pointing this out). -JHP
11. Mathers reads "hazel or nut tree" but Ad. 10862 and Aub24 both read avellanae (hazel). Sl1307 reads "avellana", M276 and W read "noccella", and Sl3091 "coudre". L1202 and K288 read "Coudrier ou Noisettier", which are both words for the hazel tree. -JHP
12. The staff and wand seem to be interchangeable in book 2 chapter 7. See footnote 4. I believe these characters are nothing more than corrupted versions of the Hebrew characters "AGLA + VN + IHVH" found in Trithemius. Scot's magical texts have "Tetragrammaton + Adonay + Agla + Craton" on the wand. The staff and wand are conspicuously absent from the list of instruments in the Hebrew Key of Solomon as well as Ad. 36674. -JHP
This being done, thou shalt say:—
ADONAI, most holy, [EL, most strong],13 deign to bless and to consecrate this wand, and this staff, that they may obtain the necessary virtue, through thee, O most holy ADONAI, whose kingdom endureth unto the ages of the ages. Amen.
|13. So Aub24 and Ad. 10862 (Lat. "EL potentissime"), which matches the wording in Book 1, chapter 8. This also agrees with the names "EL GIBOR" on the crown. Sl. 1307 reads "Adonay sanctissimo et potentissimo." -JHP|
After having perfumed and consecrated them, put them aside in
a pure and clean place for use when required.
Swords14 are also frequently necessary for use in magical arts.
Thou shalt therefore take a new sword which thou shalt clean and
polish on the day of Mercury, and at the first or the fifteenth
hour, and after this thou shalt write on one side these divine
names in Hebrew, YOD HE VAU HE, ADONAI, EHEIEH, YAYAI;14a and on
the other side ELOHIM GIBOR (see Figure 70); sprinkle and
cense it and repeat over it the following conjuration:—
14. Ad. 10862 reads "Unum stilum, et enses" (A pen and swords).
Aub24 reads "Verum quonium enses" (Truly, because swords...). -JHP
14a. The last name is rendered variously as "Ieia" (Aub24), "YHA" (in Hebrew characters) and "Seia" (in Roman characters) (Ad. 10862), "Japhur" (M276), "Ieya" (Sl1307), "Jeya" (Sl3091 and K288), and "Jehova" (L1202). -JHP
THE CONJURATION OF THE SWORD.15
I conjure thee, O sword, by these names, ABRAHACH, ABRACH, ABRACADABRA, YOD HE VAU HE, that thou serve me for a strength and defence in all magical operations, against all mine enemies, visible and invisible.
I conjure thee anew by the holy and indivisible name of EL strong and wonderful, by the name SHADDAI almighty; and by these names QADOSCH, QADOSCH, QADOSCH, ADONAI ELOHIM TZABAOTH, EMANUEL, the First and the Last, Wisdom, Way, Life, Truth, Chief, Speech, Word, Splendour, Light, Sun, Fountain, Glory, the Stone of the Wise, Virtue, Shepherd, Priest, Messiach Immortal; by these names then, and by the other names, I conjure thee, O sword, that thou servest me for a protection in all adversities. Amen.
|15. Aub24: "Conjuro te ensis per hec sanctissima nomina Abrath, Abrade, Abracadabra, Jehova, quod in quocumque opere magico tu mihi sis fortitudo, et defensio contra inimicos omnes tam visibiles, quam invisibiles, Iterum conjuro te per nomen sanctum et indivisible El forte, et admirabile per nomen Saday quod est omnipotens et per hæc alia nomina Cados, Cados, Cados, Adonay, Elohim, Zeuaod, Nghimanuel, primus, et novissimus, sapientia, via, vita, virtus, caput, verbum, os, splendor, lux, sol, fons, Gloria, mons, vitis, Janua, Porta, lapis, pastor, sacerdos, immortalis, Messiach. Per hec igitur et alia nomina conjuro te ensem, ut contra omnia adversa, sis mihi præsidium. Amen." This is a particularly interesting prayer, and probably provides many clues to the history of Clavicula Salomonis. It seems to have Greek and Christian elements. Compare from the music for the wedding of Philip II and Mary Tudor, Winchester Cathedral 1554 (Sequentia), based on John Taverner’s Missa Gloria tibi Trinitas (?) "Alma chorus Domini nunc pangat nomina summi, Messias, Sother, Emmanuel, Sabaoth, Adonai, est Unigenitus, via, vita, manus, homousion, principium, primogenitus, sapientia, virtus, alpha, c aput, finisque simul vocitatur et est oo, fons et origo boni, paraclytus ac mediator; Agnus, ovis, vitulus, serpens, aries, leo, vermis, os, verbum, splendor, sol, gloria, lux et imago, panis, flos, vitis, mons, janua, petra, lapisque, angelus et sponsus, pastorque, propheta, sacerdos, athanatos, kyrios, theon, panthon, craton et ysus, salvificet nos, sit cui saecla per omnia doxa. Amen." (www.glossaplatinum.com). Many of the names also appear in the so-called Grimoire of Honorius in a list titled "Les soixante-douze sacrés noms de Dieu" (The seventy-two sacred names of God). -JHP|
This being finished thou shalt wrap it also in silk like all the
other instruments,16 being duly purified and consecrated by the
ceremonies requisite for the perfection of all magical arts and
16. Ad. 10862 includes a summary list of the instruments here:
"idest Ensis duo Gladi, Arctauus, uel Stilus, Lanceola, Baculus, Virga"
(i.e. the sword, two knives, quill knife or iron pen, short lance, staff, and wand).
The drawing of the instruments in Aub24 includes "Gladius albus, Gladius niger, Stylus, Lanceola, Artauus, ensis, Baculus sambuccinus, virga Avellance, scalpellum" (white knife, black knife, pen, short lance, quill knife, sword, cane staff, hazel wand, scalpel).
The summary list in Sl1307 reads "Spade Coltello, quali sono due, il Bollino, l'Arctauo, lo stillo, Lancetta, Ago, Bastone, Verga" (swords, knife, which are two, bolline, arctave, stylus, short lance, needle, staff, wand). -JHP
Three17 other swords should be made for the use of the disciples.
17. The description of these three swords for the
disciples is only given in 1307 Sloane MSS. -SLM
They actually are also shown in the Zecorbeni manuscript (Ad. 10862, fol. 164v.) -JHP
The first one should have on the pommel the name CARDIEL17a
(see Figure 71); on the lamen of the guard, REGION (Figure
72); on the blade, PANORAIM HEAMESIN18 (Figure 73).
|17a. Mathers innovates a bit here, reading "CARDIEL or GABRIEL", whereas the manuscript only has "Cardiel". -JHP|
18. So the text, however, the drawing in Sl. 1307 actually reads "Heamasin." Mathers gives the lettering in Hebrew characters, which does not have a precedent in the manuscripts. See also the drawing above of the four swords in the Zecorboni manuscript. They are labelled "Po, 2o, 3o" (primo=first, secondo=second, terzo=third). The drawing in Zec. reads "Cariel, Region, Panaroym, Namesia" (or perhaps Namesin?), while the text (164v) reads "Cardiel, Regyon, Panoraym + Heamesin". -JHP
The second should have on the pommel the name URIEL (Figure
74); on the lamen of the guard, SARION (Figure 75); on
the blade, GAMORIN19 DEBALIN (Figure 76).
19. The text in Sl1307 actually reads "Vriel, Sarion, Gamorin + Debalin", while the drawing reads "Vriel, Sariõ, Gamerin + Debalin." Zec. text reads "Uriel, Saryon, Lamena + Labalia" while the drawing reads "Uriel, Sarion, Lamein + Dabalia." Mathers again innovates a bit, changing the first name to "AURIEL". -JHP
The third should have on the pommel the name DAMIEL or RAPHAEL
(Figure 77); on the lamen of the guard, YEMETON (Figure
78); on the blade, LAMEDIN ERADIM20 (Figure 79).
20. The drawings of the 3rd and 4th swords are apparently mislabelled in Sl. 1307 fol. 21r and 21v. Compare with Zecorboni above. That labelled "Spada 3a should be the master's sword (compare with figure 70 above.) That labelled "Spada 4" should be the third sword. The description of the fourth sword reads "Daniel, Ymeton, Lamedin + Eradim" while the drawing reads "Damiel, Imeton, Samelin + Eradin." The text in Zecorboni fol. 164r reads "Damyel Xemeton, Samedaim + Eradin" while the drawing reads "Damiel, Xometon, Samedaim + Eradin." None of the exemplars is written in Hebrew characters.
Mathers inserts here Lans. 1203, chapter 8, which describes the consecration of the burin, but none of the ritual implements from the Abognazar method are consistent with the Key of Solomon proper. -JHP
OF1 THE FORMATION OF THE CIRCLE
1. This chapter is only given in 10862 Add. MSS. -SLM
This chapter also occurs in Sl. 1307, Sl. 3847, fol. 50v-51r, Sloane 2383, fol 125r, and Aub24, fol 72r-73v. -JHP
Having chosen a place for preparing and constructing the circle,
and all things necessary being prepared for the perfection of
the operations, take thou the quill knife2 and stick
it into the centre of the place where the circle is to be made;
then take a cord of nine3 feet in length, fasten one end thereof
unto the quill knife4 and with the other end trace out the circumference
of the circle, which may be marked either with the sword or with
the knife with the black hilt.5 Then within the circle mark out
four regions, namely, towards the East, West, South, and North,
wherein place symbols; and beyond the limits of this circle describe
with the consecrated knife or sword another circle, but leaving
an open space therein towards the North whereby thou mayest enter
and depart beyond the circle of Art. Beyond this again thou shalt
describe another circle at a foot distance with the aforesaid
instrument,6 yet ever leaving therein an open space for entrance
and egress corresponding to the open space already left in the
other. Beyond this again make another circle at another foot distance,
and beyond these two circles, which are beyond the circle of art
yet upon the same centre, thou shalt describe pentagrams with
the symbols and names of the Creator therein so that they may
surround the circle already described. Without these circles shalt
thou circumscribe a square, and beyond that another square, so
that the angles of the former may touch the centres of the sides
of the latter, and that the angles of the latter may stretch towards
the four quarters of the Universe, East, West, North, and South;
and at the four angles of each square, and touching them, thou
shalt describe lesser circles wherein let there be placed standing
censers with lighted7 charcoal and sweet odours.
2. Mathers reads "sickle or scimitar of art" which is a mistranslation
of the Latin "artavus". Sl. 1307 reads "spada" (sword), and Sl. 36674 reads "knife". -JHP
3. Aub24: "cordulam unam mensurae pedum quatuor, cum dimidio, ita ut diameter circuli sit pedem novem" (a cord measuring four and an half feet, such that the diameter of the circle will be nine feet). Ad. 36674 reads "measure 9. foote on both sydes from the knyfe." Sl. 3847 also supports the reading of 9 foot radius. -JHP
4. Mathers: sickle. -JHP
5. Lat. "gladius". -JHP
6. Lat. "cultellus". -JHP
7. Ad. 10862: "cum carbonibus lauri" (with charcoal of laurel). Chapter 22 directs the practitioner to burn wood appropriate to the spirits to be invoked; laurel is said to be appropriate to solar spirits. Aub24 reads "ollæ cum carbonibus et speciebus odoriferis, et quatuor cereis; ad faciendum lumen et odorem" (censers with charcoals and pleasant-smelling spices, and four wax candles for providing light and scent.) -JHP
These things being done, let the magus of art8 assemble his
disciples, exhort, confirm, and cheer them, lead them into the
circle of art and station them therein towards the four quarters
of the Universe, exhort them to fear nothing, and to abide in
their assigned places. The associate to the East should have the quill pen,
ink, and parchment [or] bright paper.9 Furthermore let each of the companions
have a sword besides the sword of the art, which he must hold
naked in his hand.10 Then let the magus quit the circle, and kindle
the censers,11 and place thereon exorcised incense, as is said in
the chapter of fumigations; and let him have the candle12 in his
hand and kindle it, and then place it in the part13 prepared. Let
him now enter within the circle and carefully close the openings
left in the same, and let him again warn his disciples, and take the trumpet13
of art prepared as is said in the chapter concerning
the same, and let him incense the circle towards the four quarters
of the Universe.
8. 'Maghus' in MS. not 'Magister'. -SLM
9. "socius tamen Orientalis habeat pennam, et atramentum, paginam, Bombacinam nitidam" So both Aub24 and Ad. 10862. For some unknown reason Mathers omits this sentence. Bombazine calls to mind the black fabric of priestly robes (see Sibley, p. 1104), but in this context I believe it refers to a cotton-based paper. Sl. 3847, fol. 62v and Sl. 2383 fol. 22v both describe bombace or bombaxina as a kind of paper. -JHP
10. Aub24 omits this sentence. -JHP
11. Aub24 adds "et cerea" (and candle). -JHP
12. Mathers reads "censers," but Ad. 10862 and Aub24 both read "cereum." Sl 3847 reads, "And let him have a grease candle conjured in his hand as it followeth [in the chapter] of candles, and let him light it, and put it into a lantern made ready [i.e. beforehand]". -JHP
12. Lat. "ponat in latibulo, ibi parato" (put it in a hiding place, there prepared.) -JHP
13. Sl. 3847: "bell." -JHP
After this let the magus commence his incantations, having placed
the knife14 upright in the ground
at his feet. Having sounded the trumpet towards the East15 as before taught let him
invoke the spirits, and if need he conjure them, as is said in
the first book, and having attained his desired effect, let him
license them to depart.
14. Ad. 10862 and Aub24 both read "Cultellus" (knife). Sl. 3847 also reads
"knife". Mathers reads, "Sickle, sword, or other implement of art". -JHP
15. Mathers omits "towards the East." Sl. 3847 reads, "let the bell be toward the East." Aub24 omits this phrase. -JHP
Here followeth the form of the circle (see Figure 81),
wherein whosoever entereth he shall be at safety as within a fortified
castle, and nothing shall be able to harm him.
Figure 81. The magic circle from Add. 10862, fol. 128r.
Magic circle from Sloane MS. 3847, fol. 52r.
Magic circle from Harley MS. 5596.
CONCERNING INCENSE, SUFFUMIGATIONS, PERFUMES, ODOURS, AND SIMILAR THINGS WHICH ARE USED IN MAGICAL ARTS
There are many kinds of incense, suffumigations, and perfumes,
which are made for and offered unto the spirits; those which are
of sweet odour are for the good, those which are of evil savour
are for the evil.
For perfumes of good odour, take thou incense, aloes, nutmeg,
gum benjamin, musk, and other fragrant spices,1 over which thou
|1. So K288 and L1202. Aub24 and Ad. 10862: "incensum, lignum aloe, et species odoriferas" (frankincense, lignum aloes, and other fragrant spices); Sl. 1307 reads "frankincense, aloe, myrrh, galbanum, and similar spices"; Ad. 36674 reads "frankincense, wood of aloes, myrrh, and any other things that have a sweet smell". -JHP|
THE EXORCISM OF INCENSE.
O God of Abraham, God of Isaac, God of Jacob, deign to bless these odoriferous spices so that they may receive strength, virtue, and power to attract the good spirits, and to banish and cause to retire all hostile phantoms. Through thee, O most holy ADONAI, who livest and reignest unto the ages of the ages. Amen.
I exorcise thee, O spirit impure and unclean, thou who art a hostile phantom, in the name of God, that thou quit this perfume, thou and all thy deceits, that it may be consecrated and sanctified in the name of God almighty. May the Holy Spirit of God grant protection and virtue unto those who use these perfumes; and may the hostile and evil spirit and phantom never be able to enter therein, through the ineffable name of God almighty. Amen.
O Lord, deign to bless and to sanctify this creature of perfume so that it may be a remedy unto mankind for the health of body and of soul, through the invocation of thy holy name. May all creatures who receive the odour of this incense and of these spices receive health of body and of soul, through him who hath formed the ages. Amen.
After this thou shalt sprinkle the various spices with the water of the art, and thou shalt place them aside in a piece of silk as in other cases, or in a box destined for the purpose, so that thou mayest have them ready prepared for use when necessary.
When thou wishest to use the incense, thou shalt kindle a fire
of fresh charcoal, in earthen vessels newly glazed within and
without, and thou shalt kindle fire fresh with flint and steel,
and the fire being lighted thou shalt say over it as follows,
before putting the spices thereon:—
THE EXORCISM OF THE FIRE.
I exorcise thee, O creature of fire, by him through whom all things have been made, so that every kind of phantasm may retire from thee, and be unable to harm or deceive in any way, through the invocation of the most high creator of all. Amen.
Bless, O Lord all powerful, and all merciful, this creature of fire, so that being blessed by thee, it may be for the honour and glory of thy most holy name, so that it may work no hindrance or evil unto those who use it. Through thee, O eternal and almighty Lord, and through thy most holy name. Amen.2
|2. Aub24 omits this paragraph. -JHP|
This being done, thou shalt put the spices upon the fire
in the censor,3 and
make what perfumes and suffumigations thou requirest.
|3. Mathers omits "in the censor." -JHP|
Over fumigations of evil odour thou shalt say:—
ADONAI, LAZAI, DALMAI, AIMA, [SADAY,] ELOHI, O Holy Father, grant unto us succour, favour, and grace, by the Invocation of thy Holy Name, so that these things may serve us for aid in all that we wish to perform therewith, that all deceit may quit them, and that they may be blessed and sanctified through Thy Name. Amen.4
4. Ad. 10862 omits this paragraph, substituting "say the words before mentioned."
Mathers omits "Saday," but
Aub24. reads "Adonay, Lazay, Dalmay, Amay, Saday, Elay..."
Sl. 3847: "Adonay, lazay, dalmay, salmay, almay, Saday, eloy";
Sl. 2383: "Adonay, Zazay, dalmay, salmay, Sadday, Ethay";
Sl. 3091, K288: "Adonay, Lazay, Dalmay, Amay, Elay";
L1202: "Adonay, Lazay, Dalmay, Eloy";
Sl. 1307: "Adonai, Iazai, Dalriai, Salneay, Sadai, Elai".
OF THE WATER, AND OF THE HYSSOP1
If it be necessary to sprinkle with water anything required in
the art it should be done with a sprinkler.
|1. For an excellent article on hyssop and ritual sprinkling, see The Catholic Encyclopedia.|
Prepare a censer in the day and hour of Mercury, with the odoriferous
spices of the art. After this thou shalt take
a vessel of tin or earth,2 which thou
shalt fill with most clear spring water, and thou shalt have salt.
and say these words over the salt:—
|2. Following Aub24 and Ad. 10862: "Vas stanneum vel terreum". Sl. 3847: "vessel of pewter or of earth"; Mathers: "a vessel of brass, of lead varnished within and without, or of earth" following K288 and L1202: "d’Etain ou un autre plombé et vernissé de hors et dedans." -JHP|
TZABAOTH, MESSIACH, NGHIMANUEL, ELOYN GIBOR, JEHOVAH;3 O God, who art the Truth and the Life, deign to bless and sanctify this creature of salt, to serve unto us for help, protection, and assistance in this art, experiment and operation, and may it be a succor unto us.
|3. Aub24: "Zeuaod, Messiah, Iehova, Nghimanuel, Nghelion, Gibor"; M276: "Zauor messiah nghimanuel Elyon Ghibor Ieoua". -JHP Ad. 10862: "Zeuaod, Messiach, Ieoua, Aagla, Imanuel, Isghelion, Gibor"; Sl. 3091: "Zeuaoth, Messiah, nhimanuel, nghelion, Gibor, Jehova"; K288: "Zevaod, Messiah, Nhimanuel, Ngelion, Gibor, Jehova"; L1202: "Zenard, Messiah, Emmanuel, Noglion, Gibou, Jehova"; Sl. 3847: "Sabaoth, Messias, Tetragrammaton, Emanuell, Cadyon, fortis Iaña, turris fortitudinis"; Sl. 2383: "Zenaood messias, Jheuouah, sing, Imaneuel, sighetoim, verba (?)"; Mathers: "TZABAOTH, MESSIACH, EMANUEL, ELOHIM GIBOR, YOD HE VAU HE". -JHP|
After this cast the salt into the vessel wherein is the water, and say the following Psalms:4
|4. So Ad. 10862 and K288. L1202 mistakes the last one for Ps55. Mich276: "(Ps6 or 37) Domine ne in furore tuo; (Ps69?) Saluum me fac; (Ps50) Miserere me deus". Sl. 1307 has 6, 101, 53, 50, 136 (KJV 6, 102, 54, 51, 137); Aub24 has Psalms 6, 31, 37, 50, 101, 129, 142 (KJV6, 32, 38, 51, 102, 130, and 143) which are the "seven Psalms" used by John Dee and other grimoires; see Peterson, John Dee's Five Books of Mystery (Boston, 2003, pp. 21, 70) and Scot, Book 15, chap 12. Mathers: "cii.; liv.; vi.; lxvii". -JHP|
Thou shalt then make unto thyself a sprinkler of
vervain, fennel, provinca, sage, valerian, mint [majorana], garden-basil, and rosemary,5
gathered in the day and hour of Mercury, the moon being in her
increase. Then cut a handle with a single stroke from a virgin branch of hazel; the length should be three spans.6
Bind together these herbs with a thread spun by a young
maiden, and engrave upon the handle on the one side the characters
shown in Figure 82, and on the other side those given in
5. So Ad. 10862 and Aub24. Ad. 10862 adds,
"do not add the herb commonly called hyssop, but rather rosemary, for according to
Ezaras the Hebrew, that which is called hyssop, really signifies rosemary."
L1202: "de Verveine, de fenouil, de Lavande, de Sauge, de Valérienne, de Mente majeur, de Basilic, de Romarin";
K288: "de vervaine, de fenouil, de Lavande, de Sauge de valerienne, de Mente Majeuse, de Basilic, de Romarin, d'hyssope";
Mathers: "vervain, fennel, lavender, sage, valerian, mint, garden-basil, rosemary, and hyssop." -JHP
6. So Ad. 10862, Aub24, Mich 276, Sl3091, and L1202. Ad. 36674 also specifies the handle should be hazel. Mathers follows K288 in omitting this sentence. -JHP
After this thou mayest use the water, using the sprinkler whenever
it is necessary; and know that wheresoever thou shalt sprinkle
this water, it will chase away all phantoms, and they shall be
unable to hinder or annoy any. With this same water thou shalt
make all the preparations of the art.
OF THE LIGHT, AND OF THE FIRE.
It hath been ever the custom among all nations to use fire and
light in sacred things. For this reason the master of the art
should also employ them in sacred rites, and besides those for
reading the conjurations by, and for the incense, in all operations
lights are necessary in the circle.
For this reason he should make candles of virgin wax in the day
and hour of Mercury; the wicks should have been made by a young
girl; and the candles should be made when the moon is in her increase,
of the weight of half a pound each, and on them thou shalt engrave
these characters with the iron pen (stylus) of the art.1 (See
|1. So Ad. 10862 and Aub24: "sculpas cum stilo artis." similarly the Italian manuscript Mich. 276: "con stillo dell'arte scolpirai". The French manuscripts read "avec le Stilet de l'Art." Aub24 adds "et si deficit stylus cum gladio aut acu" (and if you don't have an iron pen, with the knife (gladius) or needle.) Mathers reads "the dagger, or the burin of art." -JHP|
After this thou shalt repeat over the candles, these Psalms:2
and shalt say:—
|2. Ad. 10862, Aub24, M276, Sl3091, K288, and L1202 all agree on this list. Mathers reads "Psalms cli.; ciii.; cvii". Mathers' "cli" seems to be a simple mistake. What is generally referred to as Psalm 151 is apocryphal and different from the one shown above. It has a long and controversial history, but not really relevant to the Clavicula. Sl. 3847 gives "Benedic anima mea [Ps103], Laudate dominum omnes gentes [Ps116], Te deum laudamus [found in Latin mass]," Ad. 36674 gives "[Dan3.57] Benedicite omnia opera, [Ps. 102] Benedic anima mea Dominum [sc. Domino], [Ps116] laudate Dominum omnes gentes , Te Deum laudamus." -JHP|
O Lord God, who governest all things by thine almighty power, give unto me, a poor sinner, understanding and knowledge to do only that which is agreeable unto thee; grant unto me to fear, adore, love, praise, and give thanks unto thee with true and sincere faith and perfect charity. Grant, O Lord, before I die, and descend into the realms beneath, and before the fiery flame shall devour me, that thy grace may not leave me, O Lord of my soul. Amen.3
3. Ad. 10862 omits this paragraph. -JHP
After this thou shalt add:—
I exorcise thee, O creature of wax, by him who alone hath created all things by his Word, and by the virtue of him who is pure truth, that thou cast out from thee every phantasm, perversion, and deceit of the enemy, and may the virtue and power of God enter into thee, so that thou mayest give us light, and chase far from us all fear or terror.
After this thou shalt sprinkle them with the water of the art,
and incense them with the usual perfumes.4
|4. Aub24 adds "Over the charcoals say, 'O you charcoals, which hold the fire, bless, sanctify, and purify this, through the power of this most sacred sign [pentagram] and this blessed water.' " -JHP|
And when thou shalt wish to kindle them thou shalt say:—
I exorcise thee, O creature of fire, in the name of the sovereign and eternal Lord, by his ineffable name, which is YOD, HE, VAU, HE; by the name IAH; and by the name of power EL;5 that thou mayest enlighten the heart of all the spirits which we shall call unto this circle, so that they may appear before us without fraud and deceit through him who hath created all things.
|5. Ad. 10862 omits "by his ineffable name, ... and by the name of power EL." -JHP|
Then thou shalt take a square lantern, with panes of crystal glass,
and thou shalt fit therein the candle lighted, to read by, to
form the circle, or any other purpose for which thou shalt require
CONCERNING THE PRECEPTS OF THE ART1
1. This chapter is only given in 10862 Add. MSS. -SLM
It also occurs in Sl.3847, fol. 56r-56v. -JHP
He who hath attained the rank or degree of exorcist, which we
are usually accustomed to call magus or master according to grade,
whensoever he desireth to undertake any operation, for the nine
days immediately preceding the commencement of the work, should
put aside from him all uncleanness, and prepare himself in secret
during these days, and prepare all the things necessary, and in
the space of these days all these should be made, consecrated,
Having completed the period of seclusion,2 let him go on the day and hour
of the commencement of the work, unto the place set apart for
the same, as hath been said, in the place concerning the formation
of the circle. Let him instruct his disciples on no cause whatsoever
to move from their assigned places. And the magus should exhort
them with a bold and confident voice as follows:—
|2. Lat. "Completa Custodia", referring back to chapter 4. Sl. 3847 reads, "When you have ended custody as it is sayd before of fastinge, ...." Mathers ignores the word "custodia" (i.e. seclusion) and translated this "The which being duly completed, ...." -JHP|
THE EXHORTATION OF THE COMPANIONS.
Fear ye not, my beloved companions, seeing that we draw near unto the desired end;
therefore, all things being rightly done and the conjurations and exorcisms diligently performed, ye shall behold kings of kings, and emperors of emperors, and other kings, princes, and majesties with them, and a great crowd of followers, together with all sorts of musical instruments, yet nothing should either the magus or his disciples fear.
And then let the magus say:—
I exhort you by these holy names of God, ELOHIM, ADONAI, AGLA, that none of you now presume to move or cross over from your appointed stations.
This being said, let the magus and his disciples uncover the holy pentacles and show them towards each quarter, and they being shown in each place, there shall be noises and rushings.
Then shall the emperor of (the spirits) say unto you:—
From the time of the great Addus3 until now, there hath not been
an exorciser who could behold my person, and unless those things4
which ye have showed unto us hath been made, ye would not
now have seen me. But seeing that ye have powerfully called us,
as I believe, by the rites derived from Solomon, and which but
few of your comrades, or exorcisers, possess, also they compel
us against our will, and I therefore say unto thee that we wish
to be obedient in all matters.
3. Ad. 3847: "From the time of Solomon...." -JHP
4. The pentacles. -SLM
Then shall the magus place the petitions of himself and his companions,
which should be written down clearly on virgin card, or paper,
beyond the circle towards the king or prince of the spirits, and
he will receive it and take counsel with his chiefs. After this
he will return the card, saying:— That which thou desirest is
accomplished, be thy will performed, and all thy demands fulfilled.
OF THE PEN, INK, AND COLOURS.
All things employed for writing, etc., in this art, should be
prepared in the following manner.
Thou shalt take a male gosling, from which thou shalt pluck the
third feather of the right wing,1 and in plucking it thou shalt
|1. Aub24 adds "in the day and hour of Mercury." -JHP|
ABRAY, HABYLY, SAMAY, TIEDONAY, ATHAMAS, SEAVER, ADONAI,2 banish from this pen all deceit and error, so that it may be of virtue and efficacy to write all that I desire. Amen.
|2. M276: "Abray Haby lii samay tiedonay ay arhamas seauer adonay"; Aub24: "Abray, Nabily, Tamay, Thionas, Athamas, Liauer, Adonair"; Sl3091: "Abray, Habyly, Samay, Thicodoniay Alhamas, Scaccer Adonay"; H: "Abray, Habyly, Samay, Thicodomay, Athamas, Scaccer, Adonay"; K288: "Abray, Habyly, Samay, Thiedonay, Athamas, Scaccer, Adonay"; Ad10862: "Adray, Nabilis, Tamay, Tilonas, Athamus, Liauor, Adonaiar,"; L1202: "Adray, Hud, Glas, Samay, Athemaos, Scaver, Adonay"; Ad36674: "Arbon, Narbon, Nason, Tamaray, Lyonar, Armynar, Bludamar"; Mathers: "ADRAI, HAHLII, TAMAII, TILONAS, ATHAMAS, ZIANOR, ADONAI". -JHP|
After this thou shalt sharpen it with the quill knife3 of the art,
perfume it, sprinkle it, and place it aside in a silken cloth.
|3. Sl. 3847: "arthana"; Aub24 reads "cultello" rather than "artanus" as elsewhere; Ad. 10862: "gladio"; Sl3091, K288, and L1202: "coutau". Aub24 adds, "while cutting the read, say: I trim you, O reed, with this sacred knife (gladio), that your writing may be the heavenly writing, through the virtue of the writing which God presented to Moses, and I bless you in those names, from which all blessings come." -JHP|
Thou shalt have an inkstand made of earth4 or any convenient matter,
and in the day and hour of Mercury thou shalt engrave thereon
with the stylus of art5 these names:— Yod, He, Vau, He, Metatron,
Iah Iah Iah, Qadosch, Elohim Tzabaoth (see Figure 85)6 and
in putting the ink therein thou shalt say:—
4. Aub24: "terreum" (earth) which agrees with the French manuscripts; Ad. 10862 (mis)reads "fereum" (iron). -JHP
5. Aub24 and Ad. 10862: "stylus" (stylus/iron pen); M276: "stillo"; Sl3091, K288, and L1202: "stilet." Ad. 36674 and Sl. 3847: "needle." Mathers: burin. -JHP
6. The manuscripts give these sacred names in Roman characters only. -JHP
I exorcise thee, O creature of ink, by ANAIRETON, by SIMULATOR, and by the name ADONAI, and by the name of him through whom all things were made, that thou be unto me an aid and succor in all things which I wish to perform by thine aid.
As it sometimes happeneth that it is necessary to write with some
noble colour, it is well to have a new white inkhorn7 wherein to
keep them. The principal colours will be yellow or gold, red,
celestial or azure blue, green, and brown; and any other colours
that may be requisite. Thou shalt exorcise, perfume, and sprinkle
them in the usual manner.8
7. So all manuscripts, however Mathers reads "a new and clean box." -JHP
8. Ad. 10862 adds, "and if you prepare it otherwise, nothing good will happen." -JHP
OF THE PEN OF THE SWALLOW AND OF THE DOVE.1
Take the feather of a swallow or of a dove,2 and before plucking
it thou shalt say:—
1. In Ad. 10862 this chapter and the next are reversed. -JHP
2. Aub24 reads "columba" (dove or pigeon). Mathers follows L1202 in reading "corbeau" (crow) which could be a slip for "colombe" (dove). Ad. 10862 and K288 both list swallow only here, but K288 includes "corbeau" in the chapter title. -JHP
May holy MICHAEL the archangel of God, and MUTIEL and MINIEL,3 the chiefs and captains of the celestial army, be my aid in the operation I am about to perform, so that I may write herewith all things which are necessary, and that all the experiments which I commence herewith may through you and through your names be perfected by the power of the most high Creator. Amen.
|3. Aub24 and Ad. 10862: "Mutiel et Mimiel"; M276: "mutiel et minel"; Sl3091: "Mutiel et Miniel"; L1202: "Mitiel et Minel"; K288: "Mitiel & Miniel" ; Mathers: "MIDAEL and MIRAEL". -JHP|
After this thou shalt point and complete the pen with the knife4
of the art, and with the pen and ink of the art thou shalt write
upon its side the Name, ANAIRETON (see Figure 86),5
4. Lat. "cultellus." -JHP
5. The manuscripts give this name as "Anereton", and in Roman characters only. -JHP
6. Mathers: "cxxxiii.; cxvii." Mich276 gives Ps116 only. -JHP
OF THE BLOOD OF THE BAT, PIGEON, AND OTHER ANIMALS
Take a living bat and exorcise it thus:—
THE EXORCISM OF THE BAT.
CAMIACH, CANTAC, EMIAL, MIAL, EMORE, BARCA, MARBAT, CACRAT, ZANDAC, VALAMACH;1 by these most holy names, and the other names of angels which are written in the book ASSAMAIAN,2 I conjure thee O bat (or whatever animal it may be) that thou assist me in this operation, by God the true, God the holy, the God who hath created thee, and by Adam, who hath imposed thy true name upon thee and upon all other animated beings.
O angels ADONAY, ELOHY, AGLAY, AGLATHA: May you be our help, so that the speech (sermo) may be fulfilled through you.]3
After this, take the needle or other convenient instrument of art, as will be said later on, and pierce the bat in the vein which is in the right wing; and collect the blood in a small vessel over the which thou shalt say:—
Aub24: "Camiach, Comiach, Emial, Marbal, Emou, Barcu, Marbat, Cattiat, Zandach, Valimach";
Ad10862: "Camiach, Eomiahe, Emial, Maebal, Emou, [139r] zareau, Maifiat, Lactiat, Tendac, Vulamache";
Sl3091: "Camiac, Cantac, Emorbat, Mial, Emore, Barea, Marbat, lacrat, Zonday, Valmach";
M276: "Camiac cantac emarfat mial emore";
K288: "Camiac, Cantanc, Emorbat, mial, Emore, Barca, Marbat, Cacrat, Zunday, Valmach";
H: "Camiac, Cantac, Emorbat, Mial, Emore, Barca, Marbat, Cacrat, Zunday, Valmach";
L1202: "Camo, Canto, Emorbao, Miat, Emoreo, Marhas, Careat, Zainday, Vatanach";
Ad36674: "Camac, Lamath, Omac, Cachac, Marbac, Glyac, Iamachar, Valmath";
Mathers: "CAMIACH, EOMIAHE, EMIAL, MACBAL, EMOII, ZAZEAN, MAIPHIAT, ZACRATH, TENDAC, VULAMAHI".
2. The Sepher Ha-Shamaiim, or Book of the Heavens. -SLM
3. Aub24, Ad. 10862, Sl. 1307, and Sl. 2383 all add this, but Mathers follows K288 in omitting. -JHP
Almighty ADONAI, ARATHRON, ASHAI, ELOHIM, ELOHI, ELION, ASHER EHEIEH, SHADDAI, O God the Lord, immaculate, immutable, EMANUEL, MESSIACH, YOD, HE, VAU, HE, be my aid, so that this blood may have power and efficacy in all wherein I shall wish, and in all that I shall demand.
Perfume it and keep it for use.4
||4. Aub24 adds "Aliter accipiatur predictum animal, et totum minutim concidatur, vel contundatur; deinde exprimatur sanguis cum panno subtili albo extorculari, et dicantur predicta verba. Aut, quod facilius est, amputatur eius caput cum gladio Artis, et accipiatur sanguis, et eo utaris ad scribenda tua experimenta. Si aliter feceris numquam ad optatum effectum ea per ducere poteris." Ad. 10862, Sl3091, and K288 have something similar. -JHP|
The blood of other winged animals may be taken in the same manner,
with the proper solemnities.5
Note by Editor.-- I cannot too strongly impress on the readers of this volume that the use of blood is more or less connected with black magic; and that it should be avoided as much as possible.
|5. So K288. Aub24: "Consimili etiam ratione si aliquando contingat accipere de sanguine colombarum, vel aliarum avium. Extrahatur sanguis vel per amputationem capitis, vel per punctionem venae sub Ala dextra quod melius est. Idem facies, et dices extrahendo sanguinem ex tuis digitis, aut aliis membris, si continget." Ad. 10862: "Cum simili ratione, si aliquod contingat accipere de sanguine colombarum, uel aliarum Avium, extrahatur sanguis per amputationem Capitis, uel per punctionem sub Ala dextera quod melius, cum autem uti uolueris sanguine alicuius animalis, omnia adunguem obserua, quae de Vespertileone ut omnia fiant cum Acu, gladio, uel Arctauo, siue stilo exorcizato prout fieri contigerit." -JHP|
OF VIRGIN PARCHMENT, OR VIRGIN PAPER, AND HOW IT SHOULD BE PREPARED
Virgin paper, or card, is that which is new, pure, clean, and exorcised, never having served for any other purpose.
Virgin parchment is necessary in many magical operations, and should be properly prepared and consecrated. There are two kinds, one called virgin, the other unborn. Virgin parchment is that which is taken from an animal which hath not attained the age of generation, whether it be ram, or kid, or other animal.
Unborn parchment is taken from an animal which hath been taken
before its time from the uterus of its mother.
Take whichsoever of these two classes of animals thou pleasest,
provided only that it be male, and in the day and hour of Mercury;
and take it to a secret place where no man may see thee at work.
Thou shalt have a marsh-reed cut at a single stroke with a new
knife,1 and thou shalt strip from it the leaves, repeating this
||1. Aub24 and Ad. 10862: "cum gladio artis" (with the knife of the art). Sl. 3847: "with artano" i.e. the quill knife. -JHP|
THE CONJURATION OF THE REED.
I conjure thee by the Creator of all things, and by the king of angels, whose name is EL SHADDAI, that thou receivest strength and virtue to flay this animal and to construct the parchment whereon I may write the holy names of God, and that it may acquire so great virtue that all which I shall write or do may obtain its effect, through him who liveth unto the eternal ages. Amen.
Before cutting the reed recite Psalm:2
After this, with the knife of the art, thou shalt fashion the
reed into the shape of a knife, and upon it thou shalt write these
names: AGLA, ADONAI, ELOHI (see figure 87),3 through whom
be the work of this knife accomplished. Then thou shalt say:—
2. Aub24 moves this paragraph to before the conjuration.
Sl3091 neglects to mention which Psalm. -JHP
3. The manuscripts give these sacred names in Roman characters only. Aub24: "Agla
O God, who drewest Moses, thy well beloved and thine elect, from among the reeds on the marshy banks of the Nile, and from the waters, he being yet but a child, grant unto me through thy great mercy and compassion that this reed may receive power and virtue to effect that which I desire through thy holy name and the names of thy holy angels. Amen.
This being done, thou shalt commence with this knife to flay the
animal, whether it be virgin or unborn, saying:—
LAZAY, ADONAY, DALMAY, SHADDAI, TETRAGRAMMATON, ANERETON, ANEFENETON, CURETON4 and ye holy angels of God; be present, and grant power and virtue unto this parchment, and may it be consecrated by you, so that all things which I shall write thereon shall obtain their effect. Amen.
The animal being flayed, take salt, and say thus over it:—
God of Gods, and Lord of Lords, who hast created all things from negative existence, deign to bless and sanctify this salt, so that in placing it upon this parchment which I wish to make, it may have such virtue that whatsoever I may write on it hereafter may attain its desired end. Amen.
|4. Aub24: "Lazay, Adonay, Dalmay, Saday, Tetragrammaton, Anereton, Agmefeton, Cuxeton"; Ad. 10862: "Lori, Lai, Falmay, Adonay, Saday, Tetagramaton"; Sl3091: "Saday, Adonay, Dalmay, Sazay, Tetagramaton, Anereton, Cureton"; K288: "Lazay, Adonay, Dalmay, Saday, Tetragrammaton, Anereton, Cureton"; L1202: "Lazay, Adonay, Dalamay, Saday, Tetragrammaton, Anecreton, Anefaton, Cureton"; Sl3847: "Lazay, balmay, Dalmay adonay, Saday, Tetragrammaton, agnefeton, Cedion, Orion, enereton, Athanatos, Theodomos, Kyros helyos Agyos, Theophilos"; Mathers: "ZOHAR, ZIO, TALMAÏ, ADONAI, SHADDAI, TETRAGRAMMATON". -JHP|
Afterwards rub the said parchment with the exorcised salt, and
leave it in the Sun, to imbibe this salt for the space of an entire
day. Then take a large earthen vessel glazed within and without,5
round the outside of which thou shalt write the characters in
|5. Aub24: "terreum invitriatum" (glazed earth) as in the chapter on hyssop; Ad. 10862: "vas staneum" (a tin vessel); Sl. 3847: "an earthen vessel, covered." -JHP|
After this thou shalt put powdered lime into the vessel, saying:—
ONAY, ZARON, LAINON, ZEVARON, THIPHION, ELION,6 be ye present and bless this lime7 so that it may attain the desired effect, through the king of the heavens, and the God of the angels. Amen.
6. Aub24: "Onayzaron, layzon, Zavayron, Thiphyon, Abyon, Occinomos";
Ad. 10862: "Oray, Zaron, Laynon, Zeuaron, Zhiphil, Alyon";
Sl 3847: "Onoy, Zoron, Lazion, Zacaryon, typhyon, alyon, occinomos";
Sl3091: "Onoy, Zuzon, Layron, Zavayron, Thephion, Elimos, Occinamos";
H: "Onoy, Zuson, Layron, Zavayron, Thephion, Elimos, Occinamos";
K288: "Onay, Zuson, Layron, Zavairon, Thephyon, Elymos, Occinamos";
L1202: "Onay, Zusson, Laigron, Zavayon, Thepion, Elimos, Orinamus";
Mathers: "OROII, ZARON, ZAINON, ZEVARON, ZAHIPHIL, ELION". -JHP
7. So all MSS, but Mathers reads "this work." -JHP
Take then exorcised water and pour it upon the said lime, and
place the skin therein for three days, after which thou shalt
take it thence, and scrape therefrom the lime and flesh adhering,
with the knife of reed.
After this thou shalt cut, with a single stroke, a wand of hazel,
long enough for thee to form a circle therewith;8 take also a cord
spun by a young maiden, and small stones or pebbles from a brook,
pronouncing these words:—
|8. Aub24 adds "and say, 'O Adonay most sacred, bring your power to this wood, that with it I may be able to dry the consecrated virgin parchment.' " -JHP|
O God Adonai, holy and powerful father, put virtue into these stones, that they may serve to stretch this parchment, and to chase therefrom all fraud, and may it obtain virtue by thine almighty power.9
|9. Ad. 10862 omits this oration. -JHP|
After this, having stretched the said parchment upon the circle and bound it with the cord and stones, thou shalt say:—
AGLA, YOD, HE, VAU, HE, IAH, EMANUEL, bless and preserve this parchment, so that no phantasm may enter therein.10
|10. Aub24, Ad. 10862, and Sl. 2383 add, "Then set the aforesaid parchment in the aforesaid circle, to dry in a shady and secret location, and there (reliquatur) for the three days. And when you leave it for drying, sprinkle lightly with the exorcized water, saying: 'In the name of the pious and eternal God, purge it O Lord, so that it may be cleaned from the all wickedness, and washed as white as snow.' " -JHP|
Let it dry thus for three days in a dark and shady place, then
cut the cord with the knife of art, and detach the parchment from
the circle, saying:—
ANCOR, AMACOR, AMIDES, THEODONIAS, PHAGOR, ANITOR,11 be present for a guard unto this parchment.
Then perfume it, and keep it in silk ready for use.
No woman, if her flowers be upon her, should be permitted to see this parchment; otherwise it will lose its virtue. He who maketh it should be pure, clean, and prepared.
But if the preparation of the aforesaid parchment seemeth too tedious, thou mayest make it in the following manner, but it is not so good.
Take any parchment, and exorcise it; prepare a censer with perfumes;
write upon the parchment the characters in Figure 89, hold
it over the incense, and say:—
|11. Aub24: "Ancor Amacor, Amides, Theodonias, Pancor, Plangor, Anitor"; Ad. 10862: "Antor Aneor, Turlos, Ideodonos, Phagor, Afacar"; Sl3091, K288: "Ancor, Amacor, Amodes, Veadonia, Pancor, Phagor, Anitor"; L1202: "Ancor, Amacor, Amode, Pancor, Theœ, Denda, Phagor, Anitor"; Mathers: "ANTOR, ANCOR, TURLOS, BEODONOS, PHAIAR, APHARCAR". Compare also with the spell in Chapter 6. This seems to be derived from Ars Notoria (the oration of the physical art): "IHesus fili Dominus Incomprehensibilis: Ancor, Anacor, Anylos, Zohorna, Theodonos, hely otes Phagor, Norizane, Corichito, Anosae, Helse Tonope, Phagora. (Another part of the same oration.) Elleminator, Candones helosi, Tephagain, Tecendum, Thaones, Behelos, Belhoros, Hocho Phagan, Corphandonos, Humanae natus & vos Eloytus Phugora: Be present ye holy angels, advertise and teach me, whether such a one shall recover, or dye of this infirmity." -JHP|
Be ye present to aid me, and may my operation be accomplished through you; LAZAY, SALMAY, DALMAY, ADONAI, ANERETON, CEDRION, CRIPON, PRION, ANAIRETON, ELION, OCTINOMON, ZEVANION, ALAZAION, ZIDEON, AGLA, ON, YOD HE VAU HE, ARTOR, DINOTOR,12 holy angels of God; be present and infuse virtue into this parchment, so that it may obtain such power through you that all names or characters thereon written may receive due power, and that all deceit and hindrance may depart therefrom, through God the Lord merciful and gracious, who liveth and reigneth through all the ages. Amen.
|12. Aub24: "Lazay, Salmay, Dalm[ay,] Adonay, Anepheton, Cedryon, Cryon, Oryon, Anereton, Otheon Occinomon, Zaccari[n,] Azozarion, Sidoon, Agla, On, Jod, He, He, V[au,] Ja, el, Jah, Nglimanuel, Vah, Vah, Anto[r,] Dinotor, Anilor, Eucheion"; Ad. 10862: "Lazay, Salmay, Dalmay, Adonay, Anapheton, Cedrion, Cripon, Orion, Anereton, Obeon, Occinomon, Zeuarion, Alazarion, Sideon, Agla, On, Iod, He, He, Va, Vah, Arbor, Dinotor"; Sl3091: "Lazai, Salmay, Adonay, Anapheton, Ostien, Occinamos, Zavarin, Azzozarcon, Sydoon, Agla, On, Jod, Hé, vau, Hé, Jah, El, Jah, Chrimanuch, vah, Arcor, Dinotor, Arvilo, Echeyor"; H: "Lazay, Salmay, Adonay, Anapheton, Cedrion, Creon, arion, Aucreton, Ostien, Occinomos, Zavarin, Azzozareon, Sydoon, Agla, On, Jod, He, Vau, Hé, Jah, El, Jah, Chrimanuch, Vah, Vah, Ancor, Dinotor, Avilo, Echeyor"; K288: "Lazay, Salmay, Adonay, Anapheton [sic], Cedrion, Creon, Orion, Anareton, Ostien, Occinomos, Zavarin, Azazzareon, Sydoon, Agla, On, Jod, Hé, Vau, Hé, Jah, El, Jah, Chrimamich, Vah, Vah, Ancor, Dinator, Avilos, Echeyor"; L1202: "Bazay, Salmay, Adonay, Anapheton, Cedrion, Ereon, Anareton, Osnen, Occinamos, Zanarim, Arion, Sidaon, Agla, On, Jod, He, Vau, He, Jac, Ee, Jac, Chrimanuel, Vau, Vau, Ancor, Denotor, Anglo, Acheyer"; Sl3847: "Lazay, Salmay, Dalmay, Adonay, Saday, Tetragrammaton, anepheneton, Cedyon, Aryon, Anereneton, Athanatos, Theos, Theodomos, anilos, pes, kyros, abos, Theophilos, Onoy, Zoron, Largon, Lazaryon, Theophilon, Tisyon, Alyon, Occinomos, Zacharion, Sydion, Agla, Joth, heth, he, vau, el, emanuel, Ja . Ja, Vah, ancor, anilos, Theodonas"; Mathers: "ZAZAII, ZALMAII, DALMAII, ADONAI, ANAPHAXETON, CEDRION, CRIPON, PRION, ANAIRETON, ELION, OCTINOMON, ZEVANION, ALAZAION, ZIDEON, AGLA, ON, YOD HE VAU HE, ARTOR, DINOTOR". -JHP|
Then shalt thou recite over the parchment these Psalms:13
13. Mathers: "Psalms lxxii.; cxvii.; and cxxxiv.; and the 'Benedicite Omnia Opera.' " -JHP
14. Ad. 10862 omits. -JHP
15. i.e., The Song of the Three Children, Daniel 3:57ff. -JHP
I conjure thee, O parchment, by all the holy names, that thou obtainest efficacy and strength, and becomest exorcised and consecrated, so that none of the things which may he written upon thee shall be effaced from the Book of Truth. Amen.
Then sprinkle it, and keep it as before said.
The cauls of newly-born children, duly consecrated, may also he
used instead of virgin parchment. Also paper, satin, silk, and
the like substances, may be employed in operations of less importance
if duly exorcised and consecrated.16
|16. Aub24 omits this paragraph, but includes a lengthy chapter on "De Carta membrana Hædina vel ovium" (About parchment from sheep or goats) It includes the sacred names "Basmeleth, Ghismieth, Sadamos, Belureos" in the conjuration, and the consecration includes Psalms 101, 21, 14, and 83 (Vulgate). The same material is included in Ad. 10862, but after the chapter on consecrating the needle. -JHP|
OF WAX AND VIRGIN EARTH
Wax and virgin earth are also employed in many magical operations, whether to make images, or candles, or other things; therefore they should never have been put to any other use. The earth should be dug up with thine own hands, and reduced to a paste, without touching it with any instrument whatever, so that it be not defiled thereby.
The wax should be taken from bees which have only made it for
the first time, and it should never have been employed for any
other purpose; and when thou shalt wish it to avail thyself of
the one or the other, thou shalt before commencing the work repeat
the following conjuration:—
EXTABOR, NETABOR, SITACIBOR, ADONAI, ON, LAZOMEN, MECHOR, ASMODAH, ASCOBAC, COMTAC, ERIONAS, PROFETAS, ALIOMAS, CONAMAS, PAPIEREDOS, OSIANDOS, NARBONIDAS, ALMAY, CACAY, COAQNAY, EQUEVAT, DAMNAT, VERNAS, COMPARES, SCIES, GERADES, SERANTES, COPHILADES,1 ye angels of God be present, for I invoke ye in my work, so that through you it may find virtue and accomplishment. Amen.
|1. Aub24: "Extabor, Netabor, Sittauibor, Adonay, On, Lazam**. Medon, Asmodah, Auhabach, Camtach, Eorim**, Profraas, Aliomas, Canamas, Paparidos, Usiad**, Narbonidas, Almay, Cattay, Coanay, equeuat, Damnat, Vernas, Compares, Scies, Gerades, S**, Serantes, Cosphilades"; M276: "Extabor nestabor sitacibor adonay on cophi laphides"; Ad10862 "Extabor, Netabor, Sittaubor, Adonay, Onzo, Zomen, Meuor, Asmodah, Ascobac, Comatus, Erionas, Profas, Alcomas, Conamas, Papuendos, Osiandos, Equauut, Damnat, Eheres, Golades, Telantes, Cophi, Lades (Z-?)"; Sl3091: "Extabor, nestabor, sytacibor, Adonay, On, Azzozamon, Mecchon, Asmodachu, Comphac, Erionas, Prophetes, Aliomas, Conamas, Papieredas, Ostiodos, Narbonidos, Almoy, Cacay, Coanay, Equevant, vemat, Bennay, Comparis, Scies, Serantis, Cosphiladis"; Mathers: "EXTABOR, HETABOR, SITTACIBOR, ADONAI, ONZO, ZOMEN, MENOR, ASMODAL, ASCOBAI, COMATOS, ERIONAS, PROFAS, ALKOMAS, CONAMAS, PAPUENDOS, OSIANDOS, ESPIACENT, DAMNATH, EHERES, GOLADES, TELANTES, COPHI, ZADES." -JHP|
After this repeat these Psalms:2
||2. Mathers (following L1202) reads: "cxxxi.; xv.; cii.; viii.; lxxxiv.; lxviii.; lxxii.; cxxxiii.; cxiii.; cxxvi.; xlvi.; xlvii.; xxii.; li.; cxxx.; cxxxix.; xlix.; cx.; liii."; Ad. 10862 omits the first 2. -JHP|
I exorcise thee, O creature of wax (or of Earth), that through the holy name of God and his holy angels thou receive blessing, so that thou mayest be sanctified and blessed, and obtain the virtue which we desire, through the most holy name of ADONAI. Amen.
Sprinkle the wax and put it aside for use; but take note that
the earth which should be dug up with thy hands should be prepared
every time thou hast need thereof.
CONCERNING THE NEEDLE AND OTHER IRON INSTRUMENTS
In many experiments1 it is necessary to use certain tools, such as a needle for sewing or pricking,2
or other needs. It should be prepared starting on the day and hour of Jupiter,
making the needle, or other instrument, and not finished in that hour, but in the day and
hour of Venus. And afterwards when finished, say over it this conjuration:
1. I have translated this paragraph based on Ad. 10862, but Aub24, Mich276, L1202, K288,
and Ad. 36674 are similar. Sl3091 is also similar but reads
instead of .
Mathers reads, "There are several steel instruments necessary in various operations,
as a needle to prick or to sew; a burin, or instrument wherewith to engrave, etc.
Thou shalt make such instruments in the day and hour of Jupiter,
and when it is finished thou shalt say:—" -JHP
2. Instead of "sewing or pricking," Aub24 reads "inscribing letters or characters. It can be in the form of what artists call a 'boline', or any other suitable form." -JHP
I conjure thee, O needle (or other instrument),3 by God the Father almighty, by the virtue of the heavens, of the stars, and of the angels who preside over them; by the virtue of stones, herbs, and animals; by the virtue of hail, snow, and wind; that thou receivest such virtue that thou mayest obtain without deceit the end which I desire in all things where I shall use thee; through God the creator of the ages, and emperor of the angels. Amen.
|3. So Aub24 and Ad10862. M276, Sl3091, H, K288, and L1202 all read, "I conjure thee, O form of N." Sl1307 combines this with the chapter 8. It reads "Ti scongiuro Intromento Bollino...." Mathers: "O Instrument of Steel". -JHP|
Afterwards repeat these Psalms:3
3. So Sl3091, K288, Sl1307.
Aub24 and Ad. 10862 omit the last two Psalms listed. L1202: 3, 30 (see note 4 below), 9, 41, 59, 50, 129.
M276: 3, 7, 129.
Mathers: "Psalms iii.; ix.; xxxi.; xlii.; lx.; li.; cxxx."
4. L1202 and Mathers misidentify this as Psalm 30=KJV31 which begins similarly.
5. Sl. 3847 adds Psalms 10, 15, 17, 18, 22, and 39 at this point. -JHP
Perfume it with the perfumes of the art, and sprinkle it with exorcised water, wrap it in silk and say:—
DANI, LUMECH, AGALMATUROD, GEDIEL, PANI, CANELOAS, MEROD, LAMIDOC, BALDOC, ANERETON, METRATON, TUANCIA, COMPENDON, LAMEDON, CEDRION, ON, MYTRION, ANTON, SYON, SPISSON, LUPRATON, GION, GIMON, GERSON, AGLA, AGLAY, AGLAOD, AGLADIAMERON, 6 angels most holy,7 be present for a guard unto this instrument.
6. This list is somewhat arbitrary based on the following diverse readings:
Aub24: "Dami, Lamech, Nghalmavuchod, Gadol, Paneca, Veloos, Merod, Lamidoc, Baldac, Anereton, Mertraton,
Tuancia, Compendon, Lamedon, Cadarion, On, Mytrion, Anton, Syon, Spisson Lupraton Gion, Gimon, Gerson, Agla, Aglay, Aglaod, Agladiameron";
Ad. 10862: "Dani, Lumech, Ngalmaturod, Gadiel, Pane, Caueloas, Merod, Lamidoe, Baldoe, Metrator";
Sl3091: "Banuata, lames, Dulmarias, Gue [3-4 space blank] oria, Mocodate, gedeca, Concederenty, Convizlaria, Marcaria, Arcular, Geradia, Tabia, Al [3-4 space blank] Melsiam, Bonifair, Mertagullo, Donde, Bacalaria, Arcular, Compariodon, Lamodon, Theodicon";
H3981: "Banvata, Lames, Dulmazias, Gedulas, Oria, Mocodale, Gedeca, Concederenti, Convizlaria, Marcaria, Geradia, Tabia, Amgla, Melsiam, Bonifair, Mertagullo, Donde, Bacalaria, Arcular, Compariodon, Lamodon, Theodicon";
M276: "Banciara, lames, dalmaris, gedules bonifac Theodoriam";
Ad36674: "Baruchata, lamec, Dalmone, Madaldac, Gedodia, Marco, Badalna, Geoderia, Conolaria, Mararya, Geordia, Lalia, Migia, Amolsiam, Bonefariam,
Amedain, Camedon, Cedorion, Oubyon, Myson, Artion, Efraton, Geon, Gesson, Besso, Agla, Gly, Aglatha. Aglathot, Agladian, Meriones";
Sl1307: "Damai, Lumech, Gadol, Paneca, Veloas, Merod, Lamiduc, Baldac, Anereton, Mitraton";
Mathers: "DANI, ZUMECH, AGALMATUROD, GADIEL, PANI, CANELOAS, MEROD, GAMIDOI, BALDOI, METRATOR"
7. So Aub24, Ad10862, and Ad. 36674; M276, Sl3091, L1202, K288, and H3981 read "angels good and evil"; Sl1307: "Angeli Misericordissimi" (most merciful angels). Sl1307 also specifies that it should be kept in a red silk covering. -JHP
CONCERNING THE SILKEN CLOTH
When any instrument of the art is properly consecrated, it should be wrapped in silk and put away, as we have said.1
|1. Aub24 adds, "It may also be of linen, provided it is neat and clean, and it will be of greater effectiveness if kept untouched and undefiled." Add. 36674 supports the same reading. -JHP|
Take, then, silk of any colour except black or grey, whereon write
the words and characters in Figure 90.
And the following words:2
Adonay, Amasias, Anareton, Pneumaton, Agla Ensof, Cados, Auar, Amacor, Arcilor, Semamphoras, Lameleuana, Capteplseriod, Semiferos Eos, Bos, Elohim.
|2. Mathers gives the names in Hebrew characters, while all the manuscripts use Roman characters. -JHP|
Perfume it with incense of good odour, sprinkle it, and recite these
3. Mathers: "Psalms lxxxii.; lxxii.; cxxxiv.; lxiv." -JHP
4. Mathers again follows L1202 in misidentifying this as Ps81=KJV82, even though the opening words do not match. -JHP
5. "lxiv" seems to be a simple typo in Mathers. All the mansucripts agree on Ps64=KJV65. -JHP
After this thou shalt put it aside for seven days with sweet spices;
and thou shalt use this silk to wrap all the instruments of the Art.
CONCERNING ASTROLOGICAL IMAGES1
Whensoever in any operation it is necessary to write characters,
and thou fearest that thou wilt fail, do this:
[With the quill pen of the art and a scarlet or cinnabar color,]1 write at the beginning
the name EHEIEH ASHER EHEIEH (Figure 91), and at the end
the name AIN SOPH (Figure 92) [which signifies 'Infinite'];2
between these names write what thou wishest, and if thou hast anything
especial to do bear the said written names upon the wrapper in silk, and
thou shalt say over them:—
1. So Aub24, Ad10862, Sl. 2383: "cum penna artis, et colore puniceo, vel cinaprio".
K288: "... en couleur morelle claire"; L1202: "... en couleur de Morelle claire".
For some reason Mathers omits this phrase, even though it is found in all
the major manuscripts. -JHP
2. So Aub24 and Ad. 10862; Sl. 2383 reads "which signifies 'Without End'". Mathers follows the French manuscripts in omitting this phrase. The manuscripts give these sacred names in Roman characters only. -JHP
Most wise and most high creator of all things, I pray thee for thy pity3 and mercy that thou mayest grant such virtue and power unto these holy names, that thou mayest keep these characters from all deceit and error, through thee, O most holy ADONAI. Amen.
After having repeated this thou shalt write the requisite characters,
and thou shalt not fail, but shall attain thy desired end.4
3. Aub24 and Sl. 2383 both read "pietatem" which in this context is obviously best
read as "pity"; This is also supported by K288 and L1202 which both read "pitié".
Ad. 10862 omits this phrase. For some reason Mathers reads "grace." -JHP
4. Mathers inserts Lans. 1203, chapter 18 at this point (consecration of the book). -JHP
CONCERNING SACRIFICES TO THE SPIRITS, AND HOW THEY SHOULD BE MADE
In many operations it is necessary to make some sort of sacrifice unto the demons, and in various ways. Sometimes white animals are sacrificed to the good spirits and black to the evil. Such sacrifices consist of the blood and sometimes of the flesh.
They who sacrifice animals, of whatsoever kind they be, should select those which are virgin, as being more agreeable unto the spirits, and rendering them more obedient.
When blood is to be sacrificed it should be drawn also from virgin quadrupeds or birds, but before offering the oblation, say:—
May this sacrifice which we find it proper to offer unto ye, noble and lofty beings, be agreeable and pleasing unto your desires; be ye ready to obey us, and ye shall receive greater ones.
Then perfume and sprinkle it according to the rules of art.
When it is necessary, with all the proper ceremonies, to make sacrifices of fire, they should be made of wood which hath some quality referring especially unto the spirits invoked;1 as
|1. Unfortunately this interesting passage is confused in the manuscripts. Mathers' reading follows K288. Ad. 10862 omits the rest of this paragraph. Aub24 reads, "juniper or brambles for the spirits or Saturn, bay-laurel for those of the Sun, oak or boxwood for those or Jupiter, willow for those of the Moon, cherry (or horn, Lat. corneae) for those of Mars, myrtle for those of Venus, and hazel for those of Mercury. There are countless other woods attributed to the planets, which can be discovered elsewhere, as in our book where we mention cedar of lebanon and hyssop." L1202 reads "those of Saturn, boxwood or oak; those of Jupiter of ceder; those of Mars of the bay-tree; those of the Sun, of the palm tree; those of Venus from hazelnut (Noisettier); those of Mercury of the hazel tree; those of the Moon of the willow." -JHP|
But when we make sacrifices of food and drink, everything necessary should be prepared outside of the circle,2 [the table previously washed or new,]3 and the meats should be covered with some fine clean cloth, and have also a clean white cloth spread beneath them; with fresh4 bread, and precious wine,5 but in all things those which refer to the nature of the planet. Animals, such as fowls or pigeons, should be roasted. Especially shouldst thou have a vessel of clear and pure fountain water, and before thou enterest into the circle, thou shalt summon the spirits by their proper names, or at least those chief among them, saying:—
2. Aub24 and Ad. 10862: "extra circulum". Mathers: "without the circle". -JHP
3. So Aub24 and Ad. 10862. Mathers omits. -JHP
4. Lat. Recentis. Mathers: "new". -JHP
5. K288: "et du vin exquis et petillant." Mathers: "good and sparkling wine". -JHP
In whatsoever place ye may be, ye spirits, who are invited to this feast, come ye and be ready to receive our offerings, presents, and sacrifices, and ye shall have hereafter yet more agreeable oblations.
Perfume the viands with sweet incense, and sprinkle them with exorcised water; then commence to conjure the spirits until they shall come.
This is the manner of making sacrifices in all arts and operations wherein it is necessary, and acting thus, the spirits will be prompt to serve thee.
Here endeth our Key, the which if thou thoroughly instillest into thy memory, thou shalt be able, if it pleaseth thee, even to fly with the wings of the wind. But if thou takest little heed hereof, and despiseth this book, never shalt thou attain unto the desired end in any magical experiment or operation whatsoever.
For in this book is comprised all science of magical art, and
it should be strictly kept by thee. And hereunto is the end of
our Key, in the name of God the righteous, the merciful, and the
eternal, who liveth and reigneth throughout the ages. Amen.
THE END OF THE KEY OF SOLOMON THE KING.
ANCIENT FRAGMENT OF THE KEY OF SOLOMON
TRANSLATED FROM THE HEBREW BY ELIPHAZ LÉVI; and given
in his 'Philosophie Occulte,' Serie II., Page 136.
I will now give unto thee the Key of the Kingdom of the Spirits.
This Key is the same as that of the Mysterious Numbers of Yetzirah.1
|1. The Sepher Yetzirah, or Book of Formation, one of the most ancient books of the Qabalah.|
The spirits are governed by the natural and universal hierarchy of things.
Three command Three through the medium of Three.
There are the Spirits of Above, those of Below, and those of the Centre; then if thou investest the Sacred Ladder, if thou descendest instead of ascending, thou wilt discover the Counter-Hierarchy of the Shells, or of the Dead Spirits.
Know thou only that the Principalities of Heaven, the Virtues, and the Powers, are not Persons, but dignities.
They are the Degrees of the Sacred Ladder upon which the Spirits ascend and descend.
Michael, Gabriel, Raphael, and the others, are not Names but Titles.
The First of the Numbers is the Unity.
The First of the Divine Conceptions called the Sephiroth is Kether or the Crown.
The First Category of the Spirits is that of Chaioth Ha-Qadesh or the Intelligences of the Divine Tetragram, whose Letters are symbolized by the Mysterious Animals in the Prophecy of Ezekiel.
Their empire is that of unity and synthesis. They correspond to the Intelligence.
They have for adversaries the Thamiel or Double-Headed Ones, the Demons of revolt and of anarchy, whose two Chiefs ever at War with each other, are Satan and Moloch.
The Second Number is two; the Second Sephira is Chokmah or Wisdom.
The Spirits of Wisdom are the Auphanim, a Name which signifieth the Wheels, because all acts in Heaven like immense Wheels spangled with Stars. Their Empire is that of Harmony. They correspond to the Reason.
They have for Adversaries the Chaigidel, or the Shells which attach themselves to Material and Lying Appearances. Their Chief, or rather their Guide, for Evil Spirits obey no one, is Beelzebub, whose Name signifieth the God of Flies, because Flies haunt putrefying corpses.
The third Number is three. The third Sephira is Binah or Understanding.
The Spirits of Binah are Aralim, or the Strong. Their empire is the creation of ideas; they correspond to activity and energy of thought.
They have for adversaries the Satariel, or concealers, the Demons of absurdity, of intellectual inertia, and of Mystery. The Chief of the Satariel is Lucifuge, called falsely and by anti-phrase Lucifer (as the Eumenides, who are the Furies, are called in Greek the Gracious Ones).
The fourth Number is four. The fourth Sephira is Gedulah or Chesed, Magnificence or Mercy.
The Spirits of Gedulah are the Chaschmalim, or the Lucid Ones. Their empire is that of beneficence; they correspond to the imagination.
They have for adversaries the Gamchicoth or the Disturbers of Souls. The Chief or Guide of these Demons is Ashtaroth or Astarte, the impure Venus of the Syrians, whom they represent with the head of an ass or of a bull, and the breasts of a woman.
The fifth Number is five. The fifth Sephira is Geburah or Justice.
The Spirits of Geburah are the Seraphim, or the Spirits burning with zeal. Their empire is that of the chastisement of crimes. They correspond to the faculty of comparing and of choosing.
They have for adversaries the Golab or incendiaries, Genii of wrath and sedition, whose Chief is Asmodeus, whom they also call Samael the Black.
The sixth Number is six. The sixth Sephira is Tiphereth the Supreme Beauty.
The Spirits of Tiphereth are the Malachim, or the Kings. Their empire is that of the Universal Harmony. They correspond to the judgment.
They have for adversaries the Tagaririm, or Disputers, whose Chief is Belphegor.
The seventh Number is seven. The seventh Sephira is Netzach, or Victory.
The Spirits of Netzach is the Elohim or the Gods, that is to say the representatives of God. Their empire is that of progress and of life; they correspond to the Sensorium or to sensibility.
They have for adversaries the Harab-Serapel, or the Ravens of Death, whose Chief is Baal.
The eighth Number is eight. The eighth Sephira is Hod or eternal order.
The Spirits of Hod are the Beni-Elohim or Sons of the Gods. Their empire is that of order; they correspond to the inner sense.
They have for adversaries the Samael or jugglers, whose Chief is Adramelech.
The ninth Number is nine. The ninth Sephira is Yesod, or the fundamental principle.
The Spirits of Yesod are the Cherubim or Angels, those powers which fecundate the earth, and which are represented in Hebrew symbolism under the form of bulls. Their empire is that of fecundity. They correspond to true ideas.
They have for adversaries the Gamaliel or obscene, whose Queen is Lilith, the Demon of debaucheries.
The tenth Number is ten. The tenth Sephira is Malkuth, or the kingdom of forms.
The Spirits of Malkuth are the Ischim, or the virile ones; they are the souls of the Saints whose Chief is Moses. (Let us not forget that it is Solomon who speaks. -Eliphaz Lévi.)
They have for adversaries the wicked ones who obey Nahema, the Demon of Impurity.
The wicked are symbolized by the five accursed nations whom Joshua was to destroy.
Joshua, or Jehoshua the Saviour, is a symbol of the Messiach.
His Name is composed of the letters of the Divine Tetragram changed into the Pentagram by the addition of the Letter Schin (see Figure 94).
Each letter of this Pentagram represents a power of good attacked by the five accursed nations.
For the real history of the people of God is the allegorical legend of Humanity.
The five accursed nations are:—
1. The Amalekites or Aggressors;
2. The Geburim or Violent Ones;
3. The Raphaim or Cowards;
4. The Nephilim or Voluptuous Ones;
5. The Anakim or Anarchists.
The Anarchists are vanquished by the Yod, which is the Sceptre of the Father.
The Violent are vanquished by the Hé', which is the Gentleness of the Mother.
The Cowards are vanquished by the Vau, which is the Sword of Michael, and Generation by travail and pain.
The Voluptuous are vanquished by the second Hé, which is the painful bringing forth of the Mother.
Lastly, the Aggressors are vanquished by the Schin, which is the Fire of the Lord and the equilibrating Law of justice.
The Princes of the Perverse Spirits are the False Gods whom they adore.
Hell has then no other government than that fatal law which punishes perversity and corrects error, for the false Gods only exist in the false opinion of their adorers.
Baal, Belphegor, Moloch, Adramelech, have been the idols of the Syrians; idols without soul, idols now destroyed, and of whom the Name alone remaineth.
The True God hath vanquished all the Demons as Truth triumphs over Error. That is past in the opinions of men, and the Wars of Michael against Satan are the symbols of movement, and of the progress of Spirits.
The Devil is ever a God of refusal.
Accredited idolatries are religions in their time.
Superannuated idolatries are Superstitions and Sacrileges.
The Pantheon of Phantoms, which are then in vogue, is the Heaven of the Ignorant.
The Receptacle of Phantoms, whom Folly even wisheth for no longer, is the Hell.
But all this existeth only in the Imagination of the Vulgar.
For the Wise, Heaven is the Supreme Reason, and Hell is Folly.
But It must be understood that we here employ the word Heaven in the Mystical sense which we give it in opposing to it the word Hell.
In order to evoke Phantoms it is sufficient to intoxicate oneself or to render oneself mad; for Phantoms are ever the companions of drunkenness and of vertigo.
The Phosphorus of the imagination, abandoned to all the caprices of over-excited and diseased nerves, fills itself with Monsters and absurd visions.
We can also arrive at hallucination by mingling together wakefulness and sleep by the graduated use of narcotics; but such actions are crimes against nature.
Wisdom chaseth away Phantoms, and enables us to communicate with the Superior Spirits by the contemplation of the Laws of Nature and the study of the Holy Numbers.
(Here King Solomon addresseth himself to his son, Roboam):—
Do thou, O my son Roboam, remember, that the Fear of Adonai is only the beginning of Wisdom.
Keep and preserve those who have not Understanding in the Fear of Adonai, which will give and will preserve unto thee my crown.
But learn to triumph thyself over Fear by Wisdom, and the Spirits will descend from Heaven to serve thee.
I, Solomon, thy father, King of Israel and of Palmyra, I have sought out and obtained in my lot the Holy Chokmah, which is the Wisdom of Adonai.
And I have become King of the Spirits as well of Heaven as of Earth, Master of the Dwellers of the Air, and of the Living Souls of the Sea, because I was in possession of the Key of the Hidden Gates of Light.
I have done great things by the virtue of the Schema Hamphorasch, and by the Thirty-two Paths of Yetzirah.
Number, weight, and measure determine the form of things; the substance is one, and God createth it eternally.
Happy is he who comprehendeth the Letters and the Numbers.
The Letters are from the Numbers, and the Numbers from the Ideas, and the Ideas from the Forces, and the Forces from the Elohim. The Synthesis of the Elohim is the Schema.
The Schema is one, its columns are two, its power is three, its form is four, its reflection giveth eight, which multiplied by three giveth unto thee the twenty-four Thrones of Wisdom.
Upon each Throne reposeth a Crown with three Rays, each Ray beareth a Name, each Name is an Absolute Idea. There are Seventy-two Names upon the Twenty-four Crowns of the Schema.
Thou shalt write these Names upon Thirty-six Talismans, two upon each Talisman, one on each side.
Thou shalt divide these Talismans into four series of nine each, according to the number of the Letters of the Schema.
Upon the first Series thou shalt engrave the Letter Yod, symbolized by the Flowering Rod of Aaron.
Upon the second the Letter Hé, symbolized by the Cup of Joseph.
Upon the third the Letter Vau, symbolized by the Sword of David my father.
And upon the fourth the Hé final, symbolized by the Shekel of Gold.
These thirty-six Talismans will be a Book which will contain all
the Secrets of Nature. And by their diverse combinations thou
shalt make the Genii and Angels speak.
(HERE ENDETH THE FRAGMENT OF THE KEY OF SOLOMON.)
[Plate XV. The Mystical Alphabets]
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