edited by S. Liddell MacGregor Mathers

This digital edition by Joseph H. Peterson, Copyright © 1999, 2004. All rights reserved.

Updated: Jun 28, 2023.

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 very affordable edition from Weiser.

I have however, supplied some examples from various manuscripts which were not taken from Mathers' edition. -JHP

Contents, Book 2

     Prefatory note
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.



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 its place.

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 [*second]1 hour of the same day of Venus.

1. So BNE 12707, Harl. 3981, and Sl. 3091. Mathers seems to be following K288 again, which seems to have lost some of the sense of the original Latin. BnF Ital. 1524 (f. 219v; Gal p. 402) and Coxe 25 (p. 111) are essentially identical, "The experiments of love must be performed from the first hour of the Sun until its third, or from the first of Venus until the eighth." The VSG and Ghent mss agree on the reading "first hour to the twenty-third hour of the Sun, and from the first to the second of Venus." -JHP

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 in light.

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 in light.

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.



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:—


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



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



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 shalt say:—6

6. Ad. 10862 reads "sprinkle your face, saying...." -JHP
Purify me, O Lord, with hyssop, and I shall be pure;
wash me and I shall be whiter than snow.7
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.



Cf. Coxe 25 p. 121; VSG334 p. 91; BnF ital 1524 f. 228v; Gal p. 412; BnF Latin 14075 47/71 p. 82; Ghent 1021B 35v; BnF Lat. 15127 p. 63; Aub 24 23v. -JHP

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

  • (Ps26 =KJV27) Dominus illuminatio mea (The Lord is my light, and my salvation....)4
  • (Ps13 or 52 =KJV14 or 53)5 Dixit insipiens in corde suo non est Deus (The fool hath said in his heart, There is no God....)
  • (Ps68 =KJV69)6 Salvum me fac Deus, quoniam intraverunt (Save me, O God, for the waters are come in unto my soul....)
  • (Exod15.1) Cantemus Domino gloriose enim magnificatus (I will sing unto the Lord: for he hath triumphed gloriously....)
  • (Ps105 =KJV106) Confitemini Domino, quoniam bonus (Give thanks unto the Lord, for he is good....)7

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).

BnF, ital. 1524 fol 229r gives: Dominus, illuminatio mea (Ps. 26); Dixit insipiens in corde suo (Ps. 52); Dixi: custodiam (Ps. 38); Saluum me fac, Deus, quoniam (Ps. 68); Cantemus Domino: gloriose (Ex. 15.1); Confitemini Domino, quoniam bonus (Ps. 105); Quicunque vult saluus esse (Athanasian Creed).

VSG gives both incipits and numbers of Psalms: Dominus illuminatio mea, Ps. 26; Dixit insipiens in corde, Ps. 52; Cantate domino canticum nouum (1) Ps. 95; Dixi custodiam vias meas, 37 [*38]; Saluum me fac Deus quoniam, 68; Cantate domino canticum novum (2) Ps. 97. -JHP

And when the master shall be entirely disrobed let him enter into the water or into the bath, and let him say:—


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:—


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

  • (Ps101=KJV102) Domine exaudi orationem meam (Hear my prayer, O Lord….)
  • (Ps50=KJV51) Miserere mei Deus secundum magnam (Have mercy upon me, according to thy loving kindness….)
  • (Ps4=KJV4) Cum invocarem exaudivit me (Hear me when I call….)
  • (Ps9 or 110=KJV9+10 or KJV111) Confitebor tibi Domine in toto corde meo (I will praise the Lord with my whole heart).
  • (Ps118.97=KJV119.97 (Mem)) Quomodo dilexi legem tuam (O how love I thy Law!...)
  • (Ps113=KJV114) In exitu Israel de Aegypto (When Israel went out of Egypt….)
  • (Ps125=KJV126) In convertendo Dominus captivitatem (When the Lord turned again the captivity….)
  • (Ps138=KJV139) Domine probasti me, et cognovisti (O Lord, thou hast searched me, and known me….)
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 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

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

  • (Ps102 or Ps103=KJV103 or KJV104) Benedic anima mea Domino (Bless the Lord, O my soul....)14
  • (Exod15) Cantemus Domino gloriose enim (I will sing unto the Lord: for....)

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 like solemnities.



1. Missing from Coxe 25, even though it was listed in the table of contents p. 111. Compare VSG p. 92; BnF Ital. 1524 p. 233r (Gal p. 416); Ghent 1021B 36v; Aub24 19v; BUD 256 p. 135; BnF 15127 p. 66; BNE 12707 71v. -JHP

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.

Figure 55 from VSG p. 92.

Figure 55 from Ghent 1021B fol. 55v.

Figures 55 and 56, from Ad. 10862, fol. 114v.

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. Ghent 1021B, VSG, and BnF 1524 all give a single figure for both the garment and the shoes.

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." -JHP

5. Aub24: "cum cinaprio colore" (with a cinnabar color); Ad. 10862: "cum Cinabrio colore." -JHP

Figure 57.

Figure 58, from Ad. 10862, fol. 115r.

Take heed also that in clothing thyself with these aforesaid habiliments, that thou recite these Psalms:—6

  • (Ps14=KJV15) Domine quis habitat. (Lord, who shall abide....)
  • (Ps130=KJV131) Domine non est exaltatum (Lord, my heart is not haughty....)
  • (Ps83=KJV84) Quam dilecta [sunt] tabernacula (How amiable are thy tabernacles....)
  • (Ps136=KJV137) Super Flumina Babilonis (By the rivers of Babylon....)
  • (Ps126=KJV127) nisi Dominus aedificaverit domum (Except the Lord build the house....)
  • (Ps116=KJV117) Laudate Dominum omnes gentes (O praise the Lord, all ye nations....)
  • (Ps66=KJV67) Deus misereatur nostri (God be merciful unto us....)
  • (Ps67=KJV68) Exsurgat Deus et dissipentur (Let God arise, let his enemies be scattered....)

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. VSG omits these opening voces magicae here. They are however used in the preparation of the parchment (p. 107, where they read: "Ancor, Anacor, Amilos, Theodomos") 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.



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:

  • (Ps2=KJV2) Quare fremuerunt gentes (Why do the heathen rage....)
  • (Ps66=KJV67) Deus misereatur nostri (God be merciful unto us....)
  • (Ps53=KJV54) Deus in nomine tuo salvum (Save me, O God, by thy name....)

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 perfumes.

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. -JHP

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 Figure 60).

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 Tzabaoth." 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

Figure 59.

Figure 60, from Ad. 10862, fol 120r.

Figure 60, from Ghent mss.

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.



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."

Cf. Coxe 25 pp. 121-122; VSG p. 94; BnF Ital. 1524 f. 231v; Gal p. 415; BUD 256 p. 15. BnF Latin 14075 52/71 p. 90; Ghent 1021B 38v; BnF Lat. 15127 p. 70. -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

Figure 61, from BnF Ital. 1524, fol 232r.

Figure 61, from Coxe 25, p. 123.

Figure 61, from Ghent mss.

Figure 61, from Ad. 10862, fol 121r.

Figure 61, from Aub24, fol 17r.

Figure 61, from GG, fol q67.

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

Figure 62, from Ad. 10862, fol. 122r.

Figure 62, from Aub24, fol. 17r.

Figure 62, from GG, fol q69.

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.

Ritual implements, from Ad. 10862, fol. 124v: (From top to bottom:) sword (ensis), white knife (gladius albus), black knife (gladius niger), quill knife (arctavus), pen (stylus), small lance or spear (lanceola), staff (baculus), wand (virga).

Ritual implements, from Zecorbeni manuscript Ad. 10862, fol. 164v: (From top left to bottom right:) bolino (bolino), white knife (cortel bianco), black knife (cortel nero), sickle (artauo), small lance or spear (lanceola), staff (bastone), pen (stillo), wand (verga), swords of the art (Spada dell' Arte), needle (aco).

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 falcei.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 [mercury]

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,12 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.13

Figure 68, from Ad. 10862, fol. 122v.

Figure 68, from Aub24, fol. 17v.

Figure 68, from Bodleian Library MS. Michael 276.

Figure 68, from GG, fol q69.

Figure 68, from Ad. 10862, fol. 164v (from Zecorbeni manuscript).

Figures 68 and 69, the staff and wand, from Sloane MS. 1307, fol. 21r.

Figures 68 and 69, the staff and wand, from Lans. MS. 1202, pg. 76.

Sacred names on the wand according to Trithemius (via Francis Barrett, The Magus.

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. According to BUD 256, "virgin" in this case means it should have no twigs branching off it: (Virgo, hoc est, quod nullum habeat ramusculum).

On the other hand, Aub 24 and Ad. 10862 say that the wand should be "anniculus" ("one year old"). (Older mss BnF Ital. 1524 f. 231v, Coxe25 p. 122, Ghent 1021b 39r, and VSG334 p. 94 do not include this gloss.) This would make sense, since it would typically need to be flexible like a master's switch. Anything larger than a switch could not very well be one-year's growth. The inclusion of "Arundineus" (reed) also supports this, as it would make a plausible substitute for a hazel switch. "Virgin", is also sometimes taken to simply mean it has not been previously used for another purpose. Some texts (such as Grimorium Verum) elaborate that the branch should not have born fruit. Another possible interpretation is that a new hazel wand should be cut each year.

BnF Ital. 1524 fol. 232v (dated 1446): Poi l'altri instrumentidi ferro, o bacchette o virge, le quali s'adoperano in simili experimenti si deono in tal modo consecrare. Se siano instrumenti di ferro, fiano in mercordi, et in l'hora sua, sicome è detto dil coltello sopra, et sia scritti sopra quello o quelli queste sequenti caratteri:

Et in quanto siano bacchetti o virghe, deon esser virgini di qualunque lignio si sia, et tagliate in uno primo colpo col detto coltello in l'hora di Mercurio, et siano similmente scritti i predetti caratti, di inchiostro come è posto di sotto nel capitolo dilla penna e dil'inchiostro.

And from Coxe 25 p. 123:

From Ghent HS 1021B fol. 39r:

Similarly, VSG 334 p. 94:

13. The staff and wand seem to be interchangeable in book 2 chapter 7. See footnote 4. Perhaps these characters are 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],14 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.

14. 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."

Coxe 25 p. 123-124 reads:

Adonay sanctissime, El potens, Tetragramathon fortissime, adeste et consecra virgam istam quemadmodum sanctissima Adonay cuius regni non erit finis per omnia secula seculorum amen.

Ghent HS 1021b fol 39r reads:

Adonay sanctissime El potens Tetragramaton fortissime, Zaday potentissime, adestote et consecrate virgam ista quemadmodum ut virtutem [quam] obtine debet obtineat per te sanctissime Adonay, cuius regni non erit finis per omnia saecula seculorum.

Aub 24 reads:

Adonay sanctissiime, El potentissime, consecrare et benedicere digneris baculum, et virgulam istam ut virtutem quam obtinere debeant obtineant, per se sanctissime Adonay, cuius nomen, et Regnum vivit per sæcula. Amen.

After having perfumed and consecrated them, put them aside in a pure and clean place for use when required.

Swords15 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;16 and on the other side ELOHIM GIBOR (see Figure 70); sprinkle and cense it and repeat over it the following conjuration:—

15. Ad. 10862 reads "Unum stilum, et enses" (A pen and swords). Aub24 reads "Verum quonium enses" (Truly, because swords...). -JHP

16. 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


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.

17. 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." ( 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

Figure 70. Hebrew characters for the sword.

Figure 70. Hebrew characters for the sword, from Ad. 10862, fol. 123v. Ad. 10862 is one of the few to preserve the Hebrew forms of the characters, albeit in barely recognizable forms.

This being finished thou shalt wrap it also in silk like all the other instruments,18 being duly purified and consecrated by the ceremonies requisite for the perfection of all magical arts and operations.

18. 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

Three19 other swords should be made for the use of the disciples.

19. 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 CARDIEL20 (see Figure 71); on the lamen of the guard, REGION (Figure 72); on the blade, PANORAIM HEAMESIN21 (Figure 73).

20. Mathers innovates a bit here, reading "CARDIEL or GABRIEL", whereas the manuscript only has "Cardiel". -JHP
Figure 71.

Figure 72.

Figure 73.

Figures 71-73. The first sword, from Sl. 1307, fol 21r.

21. 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, GAMORIN22 DEBALIN (Figure 76).

Figure 74.

Figure 75.

Figure 76.

Figures 74-76. The second sword, from Sl. 1307, fol. 21r.

22. 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 ERADIM23 (Figure 79).

Figure 77.

Figure 78.

Figure 79.

Figures 77-79. The third/fourth sword, from Sl. 1307, fol 21r/21v.

23. 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



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.



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 shalt say:—

1. So K288 and L1202. Aub24 and Ad. 10862: "incensum, lignum aloe, et species odoriferas" (frankincense, lignum aloes, and other fragrant spices); Ghent 1021B 41v reads "incensum, lignum aloes, Zafaranum, myrram, muscum, costum spissum et omnes species odiferas" ("frankincense, lignum aloes, saffron, myrrh, musk, costus, nard, and all 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


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:—


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". -JHP



If it be necessary to sprinkle with water anything required in the art it should be done with a sprinkler.

1. Cf. Coxe 25 pp. 127-128; VSG334 p. 98; BnF Latin 14075 55/71 p. 98; BNF Lat. 15127 p. 78. BNE 12707 76v. Ghent 1021 41v has a note that this chapter is missing, and is followed by 3 blank pages. BnF ital 1524 lists it in the table of contents only;

For an excellent article on hyssop and ritual sprinkling, see The Catholic Encyclopedia. -JHP

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. VSG334 p. 98: "Sabaoth, Messias, Tetragrammaton, Emanuel fortissime"; Aub24: "Zeuaod, Messiah, Iehova, Nghimanuel, Nghelion, Gibor"; M276: "Zauor messiah nghimanuel Elyon Ghibor Ieoua". 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

  • [Ps101=KJV102] Domine exaudi orationem meam et clamor meus (Hear my prayer, O Lord: and let my cry come unto thee.)
  • [Ps53=KJV54] Deus in nomine tuo saluum (Save me, O God, by thy name)
  • [Ps6=KJV6] Domine ne in furore tuo arguas me, neque in ira (O Lord, rebuke me not in thine anger, neither chasten me)
  • [Ps50=KJV51] Miserere mei Deus secundum magnam misericordiam (Have mercy upon me, O God, according to thy loving kindness)

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); VSG334 p. 99 and Aub24 4r have 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, marjoram, 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 Figure 83.

5. So Ad. 10862 and Aub24. Coxe 25 p. 128: "Verbena, fenicle, valerianna, provinca, salvia, menta, maiorana & basilico." VSG: "Saluiam, Mentam, Maioranam, Basilicum, & Ysopum, partes equales." 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." Note however, that Biblical hyssop is usually identified as Syrian hyssop (Origanum syriacum), not common hyssop (Hyssopus officinalis) nor rosemary (Salvia rosmarinus). . -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

Figures 82 and 83, from Ad. 10862, fol. 132v.

figures engraved on sprinkler handle

Figures 82 and 83, from Aub24, fol. 4v.

figures engraved on sprinkler handle

Asperser symbols from Coxe 25 p. 128:

Asperser symbols from VSG 334 p. 99:

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.



= Coxe 25 p. 128; VSG p. 99; BnF Latin 14075 p. 100; Ghent 1021B 43v; BUD 256 p. 140 (fol. 74); BnF 15127 p. 80; Aub 24 6r; GG B134 p. [b]63. -JHP

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 Figure 84.)

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

Figure 84, from Coxe 25 p. 66.

Figure 84, from Ghent HS 1021b p43v.

Figure 84, from VSG ms. 334 p. 100.

Figure 84, from Ad. 10862, fol. 133v.

figures engraved on the candles

Figure 84, from GG ms. B134, p. b64.

After this thou shalt repeat over the candles, these Psalms:2

  • [Ps150=KJV150] Laudate Dominum in sanctis eius (Praise the Lord in his sanctuary)
  • [Ps102=KJV103, Ps103=KJV104] Benedic anima mea Domino (Bless the Lord, O my soul, and all that is within me)
  • [Ps116=KJV117] Laudate Dominum omnes gentes (Praise the Lord, all nations)

and shalt say:—

2. Ad. 10862, Aub24, M276, Sl3091, K288, GG ms. B134, and L1202 all agree on this list. Mathers reads "Psalms cli.; ciii.; cvii". Mathers' "cli" seems to be a simple mistake for Psalm 150; 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 has Te deum instead of Ps150: "Benedic anima mea [Ps102, Ps103]; Laudate dominum omnes gentes [Ps116]; Te deum laudamus [found in Latin mass],"

Coxe 25: Benedicite omnia opera [=Dan. 3.57]; Benedic anima mea [=Ps102 and/or Ps103]; Laudate dominum [Ps116, Ps146, Ps148, and/or *Ps150]; Te deum laudemus [found in Latin mass]

Ghent 1021B: Benedicite omnia opera domini etc. [=Dan. 3.57]; Te deum Laudemus etc. [Found in Latin Mass]; Benedic anima mea domino [in marg: 102/103]

VSG334: Benedic anima mea, primum, [Ps102], & secundum, Benedic anima mea, [Ps103]; Laudate dominum de caelis, [Ps148]; Canticum trium puerorum: Benedicite omnia opera [=Dan. 3.57]. Et canticum Ambrosij & Augustini: Te Deum laudamus.

Ad. 36674: Benedicite omnia opera [=Dan. 3.57]; Benedic anima mea Dominum [sc. Domino] [Ps. 102/103]; Laudate Dominum omnes gentes [Ps116]; 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 it.



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, and exorcised.

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


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. Ghent 1021B fol. 44r; VSG 334 p. 102; 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.



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 say:—

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:—

Figure 85.

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



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

Figure 86.

and thou shalt say over it the following Psalms:6
  • [Ps132=KJV133] Ecce quam bonum, et quam iocundum (Behold how good and how pleasant....).
  • [Ps116=KJV117] Laudate Dominum omnes gentes (O praise the Lord, all ye nations....).

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



Take a living bat and exorcise it thus:—


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.

[then say,

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:—

1. 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". -JHP

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



Compare Aub 24 10v; Coxe 25 pp. 130-133; VSG p. 105; BnF Lat. 14075 p. 109; Ghent 1021 46v; BUD 256 p. 60; BnF Lat. 15127 p. 91 (?). -JHP

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 conjuration:—

1. Aub24 and Ad. 10862: "cum gladio artis" (with the knife of the art). Sl. 3847: "with artano" i.e. the quill knife. -JHP


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

  • [Ps71=KJV72] Deus iudicium tuum Regi da (Give the king thy judgments....)

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: "Aglay, Adonay, Elohe"; Ad10862: "Agla, Adonay, Eloha"; Sl3091, H: "Aglay, Adonay, Eloha"; K288: "Aglay, Adonay, Eloho"; L1202: "Agla, Adonay, Elohay". -JHP

Figure 87.


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 Figure 88.

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

Figure 88, from Ad. 10862, fol. 143v.

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
skin stretched on frame of hazel

[Skin stretched on frame of hazel, from VSG p. 106. -JHP]

Corium siue pellis in arco extensum. / Virga de avellano & plicata in circulum propter pellem ("Hide or skin stretched onto the hoop. / Hazel branch bent into a circle for the skin").

Photo credit: St. Gallen KB Vadiana, Rara Vadianische Sammlung. Used with permission under license CC-BY 4.0. -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 [*censer]11b 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

11b. Mathers, following L1202 and K288 reads "parchment", but older Latin mss maake it clear the figures are to be drawn around the censer (olla). -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.

Figure 89, from Ad. 10862, fol. 145v.

Figure 89, from Coxe 25, p. 132.

incense vessel symbols (Coxe 25)

Figure 89, from Ghent 1021b, fol. 48r.

Figure 89, from VSG 334, p. 108.

incense vessel symbols (VSG)

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

  • [Ps71=KJV72] Deus iudicium tuum Regi da (Give the king thy judgments, O God)
  • [Ps116=KJV117] Laudate Dominum omnes gentes (O praise the Lord, all ye nations: praise him)14
  • [Ps133=KJV134] Ecce nunc benedicite Dominum (Behold, bless ye the Lord, all ye)
  • [Dan3.57] Benedicite Omnia Opera (O all ye works of the Lord, bless ye)15

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
Then say:—
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



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:—



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
  • [Ps130=KJV131] Domine non est exaltatum cor meum (Lord, my heart is not haughty)
  • [Ps14=KJV15] Domine quis habitabit in tabernaculo tuo (Lord, who shall abide in thy tabernacle?)
  • [Ps101=KJV102] Domine exaudi orationem meam (Hear my prayer, O Lord)
  • [Ps8=KJV8] Domine Dominus noster quam admirabile (O Lord our Lord, how excellent)
  • [Ps83=KJV84] Quam dilecta Tabernacula tua Domine (How amiable are thy tabernacles, O Lord)
  • [Ps67=KJV68] Exsurgat Deus et dissipentur inimici (Let God arise, let his enemies be scattered)
  • [Ps49=KJV50] Deus Deorum Dominus locutus est (The mighty God, even the Lord, hath spoken, and called)
  • [Ps53=KJV54] Deus in nomine tuo salvum me fac (Save me, O God, by thy name)
  • [Ps71=KJV72] Deus iudicium tuum Regi da (Give the king thy judgments, O God)
  • [Ps132=KJV133] Ecce quam bonum, et quam iucundum (Behold, how good and how pleasant)
  • [Ps113=KJV114+115] In exitu Israhel de Aegypto domus (When Israel went out of Egypt, the house)
  • [Ps125=KJV126] In convertendo Dominum captivitatem (When the Lord turned again the captivity)
  • [Ps46=KJV47] Omnes gentes plaudite manibus (O clap your hands, all ye people)
  • [Ps45=KJV46] Deus noster refugium, et virtus (God is our refuge and strength)
  • [Ps21=KJV22] Deus Deus meus respice me (My God, my God, why hast thou forsaken me?)
  • [Ps50=KJV51] Miserere mei Deus secundum magnam (Have mercy upon me, O God, according to thy lovingkindness)
  • [Ps129=KJV130] De profundis clamavi ad te Domine (Out of the depths have I cried unto thee, O Lord)
  • [Ps138=KJV139] Domine probasti me et cognovisti me (O Lord, thou hast searched me, and known me)

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
and say:—
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.



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
  • [Ps3=KJV3] Domine quid multiplicati sunt (Lord, how are they increased that trouble me)
  • [Ps7=KJV7] Domine Deus meus in te speravi (O Lord my God, in thee do I put my trust)4
  • [Ps9=KJV9+KJV10] Confitebor tibi Domine in toto corde meo (I will praise thee, O Lord, with my whole heart)5
  • [Ps41=KJV42] Quemadmodum desiderat Cervus ad (As the hart panteth after the water brooks)
  • [Ps59=KJV60] Deus reppulisti nos et destruxisti nos (O God, thou hast cast us off, thou hast scattered us)
  • [Ps50=KJV51] Miserere mei Deus secundum magnam (Have mercy upon me, O God, according to thy lovingkindness)
  • [Ps129=KJV130] De profundis clamavi ad te Domine (Out of the depths have I cried unto thee, O Lord)

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." -JHP

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:—


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" -JHP

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



When any instrument of the art is properly consecrated, it should be wrapped in silk and put away, as we have said.2

Take, then, silk of any colour except black or grey, whereon write the words and characters in Figure 90.

1. BnF ital. 1524 omits this chapter, although it is listed in the table of contents: "Dil panno di seta, overo de lino" ("Of the silken cloth, or of linen"). Coxe 25 p. 136 and Ghent 1021B fol. 50v similarly read "de panno serico vel lineo" ("concerning the cloth of silk or linen"). According to VSG ms. 334 p. 112, if silk is not available, cotton may be used, and if neither of those are available, linen may also be used, provided it is the finest quality (valde delicatum et preciosum). -JHP

2. 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

Figure 90, from VSG, p. 112.

figure 90

From Ad. 10862, fol. 154v.

And the following words:3

Adonay, Amasias, Anareton, Pneumaton, Agla Ensof, Cados, Auar, Amacor, Arcilor, Semamphoras, Lameleuana, Capteplseriod, Semiferos Eos, Bos, Elohim.

3. Mathers gives the names in Hebrew characters, while all the manuscripts use Roman characters.

Coxe 25: Adonay, anosbius, anereton, agla, athanathos, ayos, ancor, ananacor, aniles, theodomos, anepheton, cedion, lamec, recel, faras, cos, tetragrammathon.

VSG 334: Adonay, Anosbias, Anereneton, Agla, Athanatos, Ayos vel Agios, Ancor, Anator, Anylies, Theodamas, Agnepheton, Cedyon, Ametolpharas, Theos, Tetragrammaton.

Aub24: Adonay, Amasias, Anareton, Prieumaton, Agla Ensof, Cados, Auar, Amacor, Arcilor, Sem, Amphoras, Lameleuana, Capteplseriod, Temiferos Eos, Bos, Elohim. -JHP

Perfume it with incense of good odour, sprinkle it, and recite these Psalms:4
  • [Ps8=KJV8] Domine Dominus noster (O Lord our Lord)5
  • [Ps71=KJV72] Deus iudicium tuum Regi da (Give the king thy judgments, O God)
  • [Ps133=KJV134] Ecce nunc benedicite Dominum (Behold, bless ye the Lord)
  • [Ps64=KJV65] Te decet hymnus Deus in Sion (Praise waiteth for thee, O God, in Sion)6

4. So Aub 24. Mathers: "Psalms lxxxii.; lxxii.; cxxxiv.; lxiv."

VSG 334 gives the following psalms: [Ps71=KJV72] Deus iudicium tuum; [Ps132=KJV133] Ecce quam bonum; [Ps133=KJV134] Ecce nunc benedicite; [Ps148=KJV148] Laudate dominum de coelis; [Dan3:57] Benedicite omnia opera; [From the Latin Mass] Te Deum laudamus.

Coxe 25: Ps8=KJV8] Domine Dominus noster; [Ps71=KJV72] Deus iudicium; [Ps133=KJV134] Ecce nunc benedicite; [From the Latin Mass] Te Deum laudamus; [Ps148=KJV148] Laudate dominum; [Dan3:57] Benedicite omnia; [Ps132=KJV133] Ecce quam bonum. -JHP

5. Mathers again follows L1202 in misidentifying this as Ps81=KJV82, even though the opening words do not match. -JHP

6. "lxiv" seems to be a simple typo in Mathers. The manuscripts agree on Ps64=KJV65.

Coxe 25 adds that 9 Masses should be celebrated over the cloths after this; VSG 334 specifies 3 masses. I don't see any mention of masses in the other mss. however. -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.



This chapter is omitted by Mathers, but is included in Sl. 3847, Ad. 10862, Sl. 1307, Sl. 2383, and Ad. 36674.



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:—

Figure 91. AHIH AShR AHIH

Figure 92. AIN SVF

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



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

  • juniper, or pine, unto the spirits of Saturn;
  • box, or oak, unto those of Jupiter;
  • cornel, or cedar, unto those of Mars;
  • laurel unto those of the Sun;
  • myrtle unto those of Venus;
  • hazel unto those of Mercury; and
  • willow unto those of the Moon.

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 of Saturn; bay-laurel for those of the Sun; oak or boxwood for those of Jupiter; willow for those of the Moon; cherry (or horn, Lat. corneae) for those of Mars; myrtle for those of Venus; 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.



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.



Given by Eliphaz Lévi in 'Rituel de la Haute Magie,' Chapter xiii.

Powers of the Kingdom, be beneath my left foot, and within my right hand.

Glory and Eternity touch my shoulders, and guide me In the Paths of Victory.

Mercy and Justice be ye the Equilibrium and splendor of my life.

Understanding and Wisdom give unto me the Crown.

Spirits of Malkuth conduct me between the two columns whereon is supported the whole edifice of the Temple.

Angels of Netzach and of Hod strengthen me upon the Cubical Stone of Yesod.


BINAHEL, be Thou my Love!

RUACH CHOKMAHEL, be Thou my Light!

Be that which Thou art, and that which Thou willest to be, O KETHERIEL!

Ishim, assist me in the Name of SHADDAI.

Cherubim, be my strength in the Name of ADONAI.

Beni Elohim, be ye my brethren in the Name of the Son, and by the virtues of TZABAOTH.

Elohim, fight for me in the Name of TETRAGRAMMATON.

Malachim, protect me in the Name of YOD HE VAU HE.

Seraphim, purify my love in the Name of ELOAH.

Chaschmalini, enlighten me with the splendors of ELOHI, and of SCHECHINAH.

Aralim, act ye; Auphanim, revolve and shine.

Chaioth Ha-Qadosch, cry aloud, speak, roar, and groan; Qadosch, Qadosch, Qadosch, SHADDAI, ADONAI, YOD CHAVAH, EHEIEH ASHER EHEIEH!

Halelu-Yah! Halelu-Yah! Halelu-Yah. Amen.


[Plate XV. The Mystical Alphabets]