For a new, reformatted edition of Mathers' edition, with new artwork, see:

The Key of Solomon is the most famous and important of all Grimoires, or handbooks of Magic. As A.E. Waite has stated (BCM, pg. 58) "At the head of all, and, within certain limits, the inspiration and the source of all, stands the Key of Solomon. ... Mr. Mathers' presentation of the Key of Solomon, which is still in print, though the work of an uncritical hand, must be held to remove the necessity for entering into a detailed account of the contents of that curious work. ... The Key of Solomon can scarcely be judged accurately in the light of its English version, for the translator, preternaturally regarding it as a highly honourable memorial of lawful magic, has excised as much as possible the Goëtic portions, on the ground that they are interpolations, which is of course arbitrary."

Mr. Waite's harsh criticism is hardly justified. In fact, Mathers excised very little. Actually, three of the four significant excisions are operations dealing with love magic (Colorno, chapters 11-13: The experiment of Love, and how it should be performed; The experiment or operation of the fruit; Of the operation of love by her dreams, and how one must practice it. The fourth excision is chapter 14: Operations and experiments regarding hate and destruction of enemies.)

It is true that the Mathers edition would not be considered critical by modern standards of scholarship (but Waite's editions of various esoteric texts leave far more to be desired than Mathers'). Especially wanting are a proper critical apparatus, an analysis of the relation between manuscripts, and better utilization of the Latin and Italian manuscripts. Nevertheless, this edition has stood the test of time.

Of course, none of the manuscripts used by Mathers qualify as "ancient"; the oldest ms. known at this point is in Italian, BNF Ital. 1524, dated 1446, and the oldest Latin mss. (Coxe 25) dated to late 15th century. There are however precedents going back further, on which see Richard Greenfield's Traditions of Belief in Late Byzantine Demonology.

Mathers' translation is almost entirely based on French Colorno manuscript exemplars dating 18th century. These are represented by the Kings 288, Harley 3981, and Sloane 3091 manuscripts. Kings 288 and Harl. 3981 indicate they were translated by Abraham Colorno, which phrase is missing from Sl. 3091. Of these Sl. 3091 and Kings 288 are easier to read. Abraham Colorno, a Jewish engineer of Mantua (fl. 1578-1598), translated it into Italian. Kings 288 includes some phrases which are missing from Harley 3981, so the former is probably not a direct ancestor of the latter. Sl. 3091 likewise has some phrases missing from the others, and regularly replaces "Amen" with "Ainsi soit-il" (so be it). Although Mathers felt Sl3091 "has many errors of transcription," I have generally found it to be the most correct of the Colorno group (i.e. between Sl3091, H3981, K288, and L1202.)

In addition, Mathers made significant use of Lansdowne 1202, even though he pronounces it "more concise in style." Its title page reads: "LES VRAIS CLAVICULES DU ROI SALOMON PAR ARMADEL." The wording in L1202 often coincides exactly with the Colorno manuscripts, which convinces me that it was based mainly on a Colorno ancestor. However the frequent deviations and elisions suggest to me that the editor was trying to make a more concise and readable edition, which of course makes its authority less reliable. L1202 displays simple mistakes in some of the Latin passages. It also regularly replaces "Amen" with "Ainsi soit-il". Where K288 differs from H3981, L1202 generally seems to follow the latter. Where Sl3091 differs from the others, L1202 generally follows it. However, L1202 can't be a direct ancestor of Sl3091 since it contains elements missing from the latter, such as the missing Psalm and "Anefeneton" from book 2 chapter 17. Nonetheless, it is safe to say that L1202 is derived from a closely related manuscript.

Also heavily used by Mathers was LES VÉRITABLES CLAVICULES DE SALOMON, Traduites de l'Hebreux en langue Latine Par le Rabin ABOGNAZAR (Lansdowne MSS 1203.) Its inclusion by Mathers is puzzling because it is utterly different in content from the other manuscripts (aside from a few of the pentacles at the end of the manuscript) and really should stand alone as a separate text. Another copy can be found in ms. franç. 25314 de la Bibliothèque nationale.

Additional 10862 is primarily written in Latin, although the descriptions of the pentacles are in Italian. It was written ca. 17th century. Mathers considered it his oldest and sole Latin source, but makes only limited use of it. Contrary to what Mathers wrote, I did not find it particularly difficult to read once I got use to the orthography; likewise it has very few abbreviations: Besides using "&" for "per" (particle and prefix) it frequently uses abbreviations for "-tur" and "-bus" which are sometimes indistinguishable. It doesn't distinguish between u and v, and uniformly uses an archaic form of the ae-ligature (e-caudata). It is somewhat more succinct than the Colorno manuscripts, so may preserve some earlier stage in the evolution of the text. There are also frequent variations from the other manuscripts, many of which are clearly errors. The nature of the mistakes leads me to believe that its archetype was difficult to read. The pentacles are labelled with the appropriate colors. The Latin sometimes corresponds closely with that in Aub. 24, however some of the text differs considerably.

Article 2 of Ad. 10862 is an Italian manuscript titled Zecorbenei, overo Clavicola dal re Salomone. This is no doubt a version of the Zekerboni (or Secorbeni; also compare "Zecorbeni" in Aub. 24) and ascribed to Peter Mora (aka Pietro Mora or Pierre Mora). In Ritual Magic (1949, pp. 135 f., p. 310) E. M. Butler describes Mora as an "alchemist, black magician, said to be a Satanist and poisoner who lived in Milan early in the seventeenth century, and burnt there after having confessed (under torture) to those crimes..." Casanova seems to have possessed a version of the same work under the name Zecor-ben or Zecorben. (Butler, loc. cit., Casanova, History of My Life, translated by Willard Trask, Volumes III & IV, 1967, p. 200).

Sloane 1307 is in Italian, and is also ca. 17th century. Prayers and conjurations are in Latin. It has much material not found in other manuscripts. Some of the material however can be found in Ad. 10862 art. 2 ("Zecorbeni") mentioned above. It is hard to read, except for the mystical names which are carefully done. It shares a lot of readings with Sl. 2383 (see below). Sl. 1307 only has thirteen pentacles, and much of the lettering in them is in Roman letters instead of the Hebrew found in most other manuscripts.

For more details on the individual manuscripts, see the British Library Manuscript catalogue. Also, see MAGIC AND EXPERIMENTAL SCIENCE by Lynn Thorndike, Chapter XLIX: Solomon and the Ars Notoria.

Since Mathers' edition was published, many more manuscripts have been uncovered, including the following:

P. 25: Incipit Liber Clauicule Salomonis, filii Dauid Regis Israel etc. The Hebrew lettering is exceptionally well executed. (2 books to p. 125). The scribe clearly had access to at least two Clavicula manuscripts since he incorporates material from a second. See for example, p. 76, "in alia clavicula inveni circulos huiusmodi...." ("I have discovered in another Clavicula the circle this way...")

145 pages, parchment, in octavo. Copied by a single hand in loopless bastarda script of highest level of execution ("Gothic hybrida formata"). Written with red, black, purple, and blue inks with decorated Lombardic initials. After p. 16 are pages numbered 16.2, 16.3, 16.4, and 16.5. Pp. 83-84 are missing.

A partial stemma probably looks like this (where α is a Latin prototype, β is an Italian translation by Colorno, and γ a French Colorno prototype). ε is a Christianized Latin prototype.

This edition is still a work in progress, and feedback is welcome. I am especially interested in hearing of additional Latin and Italian manuscripts.

I have omitted Mathers' diagrams from this e-text, since they are available in a low cost edition from Weiser; I have however, supplied examples from various manuscripts for comparison purposes.

The corrections to Mathers' translation are based on my research; these have all been documented in the footnotes. Some of the lists of mystical names are fairly arbitrary, but I have tried to show enough examples from multiple manuscripts in order to demonstrate the wide variability. This variability makes it difficult to construct a more complete stemma with the manuscripts available to me.

In keeping with all of the manuscripts, I have expanded the frequent lists of Psalms to include the opening words. Since different editions of the Psalms have different numbering schemes, this is less subject to misinterpretation.

Finally, I have removed all of the material from L1203, since it does not belong to the Key of Solomon proper, and is available in its entirety -- and in context -- in a separate edition.





The pentacles are perhaps the biggest puzzle on the textual tradition of Clavicula Salomonis. Unfortunately Mathers does nothing to elucidate or even acknowledge the puzzle. The order of the pentacles varies widely from manuscript to manuscript. The oldest manuscripts only identify some of them with the planets, and it is apparent that attempts have been made in later manuscripts to identify the rest with planets too, and to reorganize them accordingly. Gollancz' Hebrew manuscript shows nine pentacles in a section titled "Concerning the sanctity of the nine Kandariri (talismans), (revealed unto King Solomon)" (48a-49a). Perhaps these are the nine mentioned in the text where the spirits are conjured "by the nine medals or pentacles which we have among our symbols." These nine do not appear in the Oriental manuscript. There is a series of 24 pentacles in the Greek manuscript; they are reminiscent of those in Gollancz, but by no means identical. Some of the pentacles found in the manuscripts used by Mathers are also reminiscent of the Greek and Hebrew ones, but many are clearly late inventions based on Agrippa, Archidoxes, and other sources. Mathers seems to have narrowed those in his edition to exclude most of these clearly later ones. To give some sense of the state of these pentacles I have included many examples in my editions of L1202 and L1203.

Another area of confusion is the proliferation of ritual implements. The Greek manuscripts seem to only have a single knife. Some of the proliferation of weapons is no doubt due to errors in transcription and translation. For example, where the Latin manuscripts mention a quill knife (artavus), the Italian translator glosses this as a small pruning hook (lartavo o falcetto), which Mathers mistranslates as "scimitar AND sickle." It is clear from the drawings that only one implement is being referred to.

Conspicuously absent is the Ring of Solomon, which figures prominently in folklore, as well as the Testament of Solomon, the Magical Treatise of Solomon, and the Lemegeton or Lesser Key of Solomon. Although it is mentioned in one of the conjurations, its construction and use is not otherwise mentioned.

Another curiosity involves the magical wand. Although prominent in most Clavicula manuscripts -- not to mention folk literature and the Greek Magical Papyri -- it is conspicuously absent from the Greek, Hebrew, and English manuscripts.





-JHP

The Key of Solomon the King (Clavicula Salomonis) Now first Translated and Edited from Ancient Manuscripts in the British Museum by S. Liddell MacGregor Mathers Author of "The Kabbalah Unveiled," "The Tarot," &c. WITH PLATES LONDON GEORGE REDWAY YORK STREET COVENT GARDEN 1889 Revised edition by Joseph H. Peterson, copyright 2005.

BOOK 1

BOOK 2

I take this opportunity of expressing my obligations to Dr. Wynn Westcott for the valuable assistance he has given me in the reconstruction of the Hebrew pentacles.

In conclusion I will only mention, for the benefit of non-Hebraists, that Hebrew is written from right to left, and that from the consonantal nature of the Hebrew Alphabet, it will require fewer letters than in English to express the same word.

In some places I have substituted the word A ZOTH for 'Alpha and Omega,' e.g. , on the blade of the knife with the black hilt, Figure 62. I may remark that the magical sword may, in many cases, be used instead of the Knife.

Where Psalms are referred to I have in all instances given the English and not the Hebrew numbering of them.

The antiquity of the planetary sigils is shown by the fact that, among the Gnostic talismans in the British Museum, there is a ring of copper with the sigils of Venus, which are exactly the same as those given by the mediæval writers on magic.

Mathers probably had in mind the great Sephardic scholar 'Ibn Ezra (1092-1167) author of the Sefer Hashem . The attribution would of course have to be pseudepigraphic, since Abognazar is heavily dependant on late sources. -JHP

1203 Lansdowne MSS. is 'The Veritable Keys of Solomon translated from the Hebrew into the Latin language by the Rabbin Abognazar (?Aben Ezra).' It is in French, exquisitely written in printing letters, and the pentacles are carefully drawn in coloured inks. Though containing similar matter to the others, the arrangement is utterly different; being all in one book, and not even divided into chapters.

1202 Lansdowne MSS. is 'The True Keys of King Solomon, by Armadel.' It is beautifully written, with painted initial letters, and the pentacles are carefully drawn in coloured inks. It is more concise in style, but omits several chapters. At the end are some short extracts from the Grimorium Verum with the seals of evil spirits, which, as they do not belong to the Key of Solomon proper, I have not given. For the evident classification of the 'Key' is in two books and no more. 4

1307 Sloane MSS. is in Italian; its title is 'La Clavicola di Salomone Redotta et epilogata nella nostra materna lingua del dottissimo Gio Peccatrix.' It is full of black magic, and is a jumble of the Key of Solomon proper, and the two black magic books before mentioned. The pentacles are badly drawn. It, however, gives part of the introduction to 10,862 Add. MSS., and is the only other MS. which does, save the beginning of another Italian version which is bound up with the former MS., and bears the title 'Zecorbenei.'

3981 Harleian MSS.; 288 King's MSS.; and 3091 Sloane MSS., are similar, and contain the same matter and nearly the same wording; but the latter MS. has many errors of transcription. They are all in French. The conjurations and wording of these are much fuller than in 10,862 Add. MSS. and 1202 Lansdowne MSS. The title is "The Key of Solomon King of the Hebrews, translated from the Hebrew Language into Italian by Abraham Colorno, by the order of his most Serene Highness of Mantua; and recently put into French." The pentacles are much better drawn, are in coloured inks, and in the case of 3091 Sloane MSS., gold and silver are employed.

3. Manuscript title reads "SALOMONIS Clavicula, ex idiomate Hebræo in Latinum traducta". The signature appears to read 'Ibau Abraham.' It was written ca. 17th century. It is bound with an second copy in Italian titled "Zecorbenei, overo Clavicola dal Re Salomone." -JHP.

Add. MSS. 10,862 is written in contracted Latin, and is hard to read, but it contains chapters which are omitted in the others and also an important introduction. It is more concise in its wording. Its title is short, being simply 'The Key of Solomon, translated from the Hebrew language into the Latin.' An exact copy of the signature of the writer of this MS. is given in figure 93. 3 The pentacles are very badly drawn.

Of all these 10,862 Add. MSS. is the oldest, its date being about the end of the sixteenth century 1 ; 3981 Harleian is probably about the middle of the seventeenth century 2 ; the others of rather later date.

The MSS. from which this work is edited are: -- Add. MSS., 10,862; Sloane MSS., 1307 and 3091; Harleian MSS., 3981; King's MSS., 288; and Lansdowne MSS., 1202 and 1203; seven codices in all.

This work is edited from several ancient MSS. in the British Museum which all differ from each other in various points, some giving what is omitted by the others, but all unfortunately agreeing in one thing, which is the execrable mangling of the Hebrew words through the ignorance of the transcribers. But it is in the pentacles that the Hebrew is worse, the letters being so vilely scribbled as to he actually undecipherable in some instances, and it has been part of my work for several years to correct and reinstate the proper Hebrew and magical characters in the pentacles. The student may therefore safely rely on their being now as nearly correct in their present reproduction as it is possible for them to be. I have therefore, wherever I could, corrected the Hebrew of the magical names in the conjurations and pentacles; and in the few instances where it was not possible to do so, I have put them in the most usual form; carefully collating throughout one MS. with another. The chapters are a little differently classed in the various MSS., in some instances the matter contained in them being transposed, &c. I have added notes wherever necessary.

In editing this volume I have omitted one or two experiments partaking largely of black magic, and which had evidently been derived from the two goetic works mentioned above; I must further caution the practical worker against the use of blood; the prayer, the pentacle, and the perfumes, rightly used, are sufficient; and the former verges dangerously on the evil path. Let him who, in spite of the warnings of this volume, determines to work evil, be assured that evil will recoil on himself and that he will be struck by the reflex current.

There is also another work called Lemegeton or the Lesser Key of Solomon the King , which is full of seals of various spirits, and is not the same as the present book, though extremely valuable in its own department.

There are, however, two works on black magic, the Grimorium Verum , and the Clavicola di Salomone ridolta , which have been attributed to Solomon, and which have been in some cases especially mixed up with the present work; but which have nothing really to do therewith; they are full of evil magic, and I cannot caution the practical student too strongly against them.

I see no reason to doubt the tradition which assigns the authorship of the 'Key' to King Solomon, for among others Josephus, the Jewish historian, especially mentions the magical works attributed to that monarch; this is confirmed by many Eastern traditions, and his magical skill is frequently mentioned in the Arabian Nights .

The history of the Hebrew original of the Key of Solomon , is given in the introductions, but there is every reason to suppose that this has been entirely lost, and Christian, the pupil of Lévi, says as much in his Histoire de la Magie .

The fountain-head and storehouse of Qabalistical magic, and the origin of much of the ceremonial magic of mediæval times, the 'Key' has been ever valued by occult writers as a work of the highest authority; and notably in our own day Eliphaz Lévi has taken it for the model on which his celebrated ' Dogme et Rituel de la Haute Magie ' was based. It must be evident to the initiated reader of Lévi, that the Key of Solomon was his text book of study, and at the end of this volume I give a fragment of an ancient Hebrew manuscript of the Key of Solomon, translated and published in the Philosophie Occulte , as well as an invocation called the 'Qabalistical Invocation of Solomon,' which bears close analogy to one in the First Book, being constructed in the same manner on the scheme of the Sephiroth .

The Key of Solomon , save for a curtailed and incomplete copy published in France in the seventeenth century, has never yet been printed, but has for centuries remained in manuscript form inaccessible to all but the few fortunate scholars to whom the inmost recesses of the great libraries were open. I therefore consider that I am highly honored in being the individual to whose lot it has fallen to usher it into the light of day.

In presenting this celebrated magical work to the student of occult science some few prefatory remarks are necessary.

6. Mathers inserts the Introduction from L1203 at this point. The first of these tables is found in the Zecorbeni manuscript bound with Ad. 10862, in M276, Sl1307, and the Lans. MSS. The second table — names of the hours — is found in L1203 (p. 17) , and is apparently based on Heptameron . Compare with the lists of angels and demons in the Magic Treatise of Solomon (Harleian MS. 5596) -JHP

And so he deposited the Key, which Solomon preserved, in the ivory casket. But the words of the Key are as follows, divided into two books, and shown in order. 6

Then Iohé was glad, and labouring with a clear mind, understood that which the angel of the Lord had said, and he saw that the Key of Solomon was changed, so that it appeared quite clear unto him plainly in all parts. And Iohé understood that this work might fall into the hands of the ignorant, and he said: I conjure him into whose hands this secret may come, by the power of the creator, and his wisdom, that in all things he may, desire, intend and perform, that this treasure may come unto no unworthy (person), nor may he manifest it unto any who is unwise, nor unto one who feareth not God. Because if he act otherwise, I pray God that he may never be worthy to attain unto the desired effect.

And after this the angel ascended into Heaven in a flame of fire.

Then answered the angel: Go and read the Key, and its words which were obscure throughout shall be manifest unto thee.

And Iohé answered: I promise unto thee that to none will I reveal (them), save to the honour of the Lord, and with much discipline, unto penitent, secret, and faithful (persons).

Do thou remember if the secrets of Solomon appear hidden and obscure unto thee, that the Lord hath wished it, so that such wisdom may not fall into the hands of wicked men; wherefore do thou promise unto me, that thou art not willing that so great wisdom should ever come to any living creature, and that which thou revealest unto any let them know that they must keep it unto themselves, otherwise the secrets are profaned and no effect can follow?

And immediately there appeared unto me, 5 the angel of the Lord, saying:

O God, the creator of all, thou who knowest all things, who gavest so great wisdom unto Solomon the son of David the king; grant unto me, I beseech thee, O holy omnipotent and ineffable Father, to receive the virtue of that wisdom, so that I may become worthy by thine aid to attain unto the understanding of this key of secrets.

And then on his bended knees, stretching his hands to heaven, he said:

What have I deserved (above others), seeing that so many men can neither understand nor interpret this knowledge, even though there were no secret thing in nature which the Lord hath hidden from me! Wherefore are these words so obscure? Wherefore am I so ignorant?

Therefore, when each of them had retired to his bed, 4 Iohé indeed falling upon his face on the earth, began to weep, and striking his breast, and said:

VSG p. 26: Toz grecus, I.e. Toz Graecus , or Toz the Greek, often cited as early as the 12th century. (See Thorndike Magic and Experimental Science II p. 226.) Ad. 10862 actually seems to read "Ioè Graecus" (Ioe the Greek). -JHP

3. I think this is correct, but the name is very indistinctly written in the MS., which is difficult to decipher. In another copy of the Clavicle it is written Iroe Grecis, but I think this is an error. -SLM.

Then, therefore, arose one among them, more worthy (than the others), both in the sight of the gods, and by reason of his age, who was called Iohé Grevis [*Toz the Greek] 3 , and said unto the others: Unless we shall come and ask the interpretation from the Lord, with tears and entreaties, we shall never arrive at the knowledge of it.

And when, therefore (men) had waited for a long time, there came unto the sepulchre certain Babylonian philosophers; and when they had assembled they at once took counsel together that a certain number of men should renew the sepulchre in his (Solomon's) honour; and when the sepulchre was dug out and repaired the ivory casket was discovered, and therein was the Key of Secrets, which they took with joyful mind, and when they had opened it none among them could understand it on account of the obscurity of the words and their occult arrangement, and the hidden character of the sense and knowledge, for they were not worthy to possess this treasure.

Therefore, O my son Roboam, I command thee by the blessing which thou expectest from thy father, that thou shall make an ivory casket, and therein place, keep, and hide this my Key; and when I shall have passed away unto my fathers, I entreat thee to place the same in my sepulchre beside me, lest at another time it might fall into the hands of the wicked. And as Solomon commanded, so was it done.

Therefore, O my son! thou mayest see every experiment of mine or of others, and let everything be properly prepared for them, as thou shalt see properly set down by me, both day and hour, and all things necessary; for without this there will be but falsehood and vanity in this my work; wherein are hidden all secrets and mysteries which can be performed; and that which is (set down) concerning a single divination or a single experiment, that same I think concerning all things which are in the Universe, and which have been, and which shall be in future time.

And when I comprehended the speech which was made unto me, I understood that in me was the knowledge of all creatures, both things which are in the heavens and things which are beneath the heavens; and I saw that all the writings and wisdom of this present age were vain and futile, and that no man was perfect. And I composed a certain work wherein I rehearsed the secret of secrets, in which I have preserved them hidden, and I have also therein concealed all secrets whatsoever of magical arts of any masters; any secret or experiments, namely, of these sciences which is in any way worth being accomplished. Also I have written them in this Key, so that like as a key openeth a treasure-house, so this (Key) alone may open the knowledge and understanding of magical arts and sciences.

And Solomon said: Hear, O my son, and receive my sayings, and learn the wonders of God. For, on a certain night, when I laid me down to sleep, I called upon that most holy name of God, IAH , and prayed for the ineffable wisdom, and when I was beginning to close mine eyes, the angel of the Lord, even Homadiel , 2 appeared unto me, spake many things courteously unto me, and said: Listen O Solomon! thy prayer before the most high is not in vain, and since thou hast asked neither for long life, nor for much riches, nor for the souls of thine enemies, but hast asked for thyself wisdom to perform justice. Thus saith the Lord: According to thy word have I given unto thee a wise and understanding heart, so that before thee was none like unto thee, nor ever shall arise.

Then answered Roboam, and said: How have I deserved to follow the example of my father Solomon in such things, who hath been found worthy to receive the knowledge of all living things through (the teaching of) an angel of God?

Treasure up, O my son Roboam! the wisdom of my words, seeing that I, Solomon, have received it from the Lord.

1. This introduction (or rather prolog) is also found in Coxe 25, VSG, Ghent, BUD 256, BnF Lat. 14075, BnF 15127, Sl. 1307, Sl. 3847, and the printed texts titled Le Véritible Magie Noire ("True Black Magic") , and La Clavicola del Re Salomone (Firenze, 1180) aka Grimorium Verum . Mathers inserts the Preliminary Discourse from L1203 before this. -JHP

Table of the Magical names of the Hours, and of the angels who rule them, commencing at the first hour after Midnight of each day, and ending at the ensuing Midnight

Table of the Archangels, Angels, Metals, Days of the Week, and Colours attributed to each Planet.

These tables have been collated and compared with various examples of both MS. and printed. They are to be used thus: -- Supposing the student wishes to discover the properties of the hour from 12 to 1 o'clock p.m. on a Tuesday, let him look in the 'Table of the Planetary Hours,' and having found the hour marked 1 in the column headed 'Hours from Midnight to Midnight,' he will see in the column headed 'Hours from Sunset to Sunset,' on the same line the figure 8, showing it to be the eighth hour of the day; and in the column headed Tuesday, the name Mars, showing that it is under the dominion of the planet Mars. On consulting the 'Table of the Magical names of the Hours,' etc., he will find under the number 1, the name Beron, and in the column 'Tuesday,' the name of the angel Zamael over against it on the same line, showing that the ruler of the hour is the angel Zamael, and that its Magical name is Beron. Further, on referring to the third Table he will see that Tuesday is under the rule of the planet Mars, whose Archangel is Khamael, angel Zamael, metal iron, and Colour Red. Similarly it will be found that the hour from 10 to 11 p.m. on Saturday is the sixth hour of the night, under the dominion of the Sun, that its Magical name is Cäerra, and that the angel Michael rules it; while Saturday itself is under the dominion of the Archangel Tzaphqiel, of the angel Cassiel, of the planet Saturn, and that the metal lead and the colour black are applicable to it. The ensuing text is taken from the following MSS., collated and compared with each other. Sloane MSS. 1307; Sloane MSS. 3091; Harleian MSS. 3981; Add. MSS. 10862; King's MSS. 288; Lansdowne MSS. 1202. Extracts have also been made from Lansdowne MSS. 1203 , which differs considerably from the others in general arrangement, though containing very similar matter. 7 In cases where the MSS. varied from each other I have taken the version which seemed most likely to be correct, in some cases mentioning the variant readings in footnotes. I have also, wherever it was possible to do so, corrected the Hebrew names in the incantations, for these were in some cases so marred as to be hardly recognisable; e.g. Zenard , written for Tzabaoth , etc. -SLM

Verily, since no experiments for converse with spirits can be done without a circle being prepared, whatsoever experiments therefore thou wishest to undertake for conversing with spirits, therein thou must learn to construct a certain particular circle; that being done surround that circle with the circle of art for better caution and efficacy.

It is more accurate to say that these paragraphs in Ad. 10862 correspond to the opening paragraphs of the next chapter. Ad. 10862 continues with "the construction of the circle." It isn't found in Aub. 24, but most of this material is covered in book 2. -JHP

14. The following paragraphs to the end of this chapter are only found in the Latin version, Add. MSS. 10862. -SLM

Retire 14 thou then unto a secret place, where no one may be able to see thee or to hinder thee, before the completion of the experiment, whether thou shouldest wish to work by day or by night. But if thou shouldest wish to work by night, perfect thy work on the succeeding night; if by day, seeing that the day beginneth with the rising of the Sun (perfect thy work on) the succeeding day. But the hour of inception is the hour of Mercury.

13. In Add. MSS. 10862; 'or in an earthy sign, as hath been before said.' -SLM

Furthermore, if thou wishest to converse with spirits it should be especially on the day of Mercury and in his hour, and let the Moon be in an airy sign, 13 as well as the Sun.

But observe inviolably that thou commence nothing while the Moon is in conjunction with the Sun, seeing that this is extremely unfortunate, and that thou wilt then be able to effect nothing; but the Moon quitting his beams and increasing in Light, thou canst perform all that thou desirest, observing nevertheless the directions in this chapter.

But if these things seem unto thee difficult to accomplish, it will suffice thee merely to notice the Moon after her combustion, or conjunction with the Sun, especially just when she 12 quits his beams and appeareth visible. For then it is good to make all experiments for the construction and operation of any matter. That is why the time from the New unto the Full Moon is proper for performing any of the experiments of which we have spoken above. But in her decrease or wane it is good for war, disturbance, and discord. Likewise the period when she is almost deprived of light, is proper for experiments of invisibility, and of death.

For experiments of a peculiar nature, which cannot be classed under any certain head, the Moon should be in an airy sign, viz.: -- Gemini, Libra, or Aquarius.

For hatred, 11 discord, and destruction, the Moon should be in a watery sign, viz.: -- Cancer, Scorpio, or Pisces.

For love, grace, and invisibility, the Moon should be in a fiery sign, viz.: -- Aries, Leo, or Sagittarius.

For those matters then which appertain unto the Moon, such as the invocation of spirits, the works of necromancy, and the recovery of stolen property, it is necessary that the Moon should be in a terrestrial sign, viz.: -- Taurus, Virgo, or Capricorn.

But in order to thoroughly effect the operations of this art, thou shouldest perform them not only on the hours but on the days of the planets as well, because then the experiment will always succeed better, 10 provided thou observest the rules laid down later on, for if thou omittest one single condition thou wilt never arrive at the accomplishment of the art.

9. L1202 inserts the tables of the hours of the day and night at this point. MS. pp. 7-8. -JHP

The hours of Venus are furthermore useful for lots, poisons, all things of the nature of Venus, for preparing powders provocative of madness; and the like things. 9

The hours of the Moon are proper for making trial of experiments relating to recovery of stolen property, for obtaining nocturnal visions, for summoning spirits in sleep, and for preparing anything relating to water.

8. K. 288 adds: "et de choses qui paraissent admirables, observant premierement tout ce que nous dirons d'une telle matiere dans les chapitres ici bas" (and things which appear admirable, first observing all that we will say on the matter in the chapters below). -JHP

The hours of the Sun, of Jupiter, and of Venus, particularly on the days which they rule, are good for all extraordinary, uncommon, and unknown operations.

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

6. Conjunction means being in the same degree of the Zodiac; opposition is being 180 degrees, and quartile 90 degrees apart from each other. -SLM

The hours of Saturn and Mars and also the days on which the Moon is conjunct 6 with them, or when she receives their opposition or quartile aspect, are excellent for making experiments of hatred, enmity, quarrel, 7 and discord and other operations of the same kind which are given later on in this work.

5. In the French 'des Enfers,' in the Latin 'Inferis.' -SLM. So L1202. In K288, H3981, and Sl3091 this sentence reads "Les Heures de Mars a apeller Les ames de ceux qui ont été tués" ("The hours of Mars serve to summon the souls of those who were killed"). -JHP

The hours of the Sun, of Jupiter, and of Venus, are adapted for preparing any operations whatsoever of love, of kindness, and of invisibility, as is hereafter more fully shown, to which must be added other things of a similar nature which are contained in our work.

The hours of Mars serve for summoning souls from Hades, 5 especially of those slain in battle.

[Furthermore, the hours of Saturn are appropriate for calling forth souls from the underworld, but only those which died a natural death.]*

The hours of Saturn, of Mars, and of the Moon are alike good for communicating and speaking with spirits; as those of Mercury are for recovering thefts by the means of spirits.

Thou shouldest take care punctually to observe all the instructions contained in this chapter, if thou desirest to succeed, seeing that the truth of Magical Science dependeth thereon.

4. Much of these foregoing instructions is omitted in the 10862 Add. MSS., but given in a different way in the ensuing paragraphs. -SLM

The days and hours of the Moon are good for embassies; voyages; envoys; messages; navigation; reconciliation; love; and the acquisition of merchandise by water. 4

The days and hours of Mercury are good to operate for eloquence and intelligence; promptitude in business; science and divination; wonders; apparitions; and answers regarding the future. Thou canst also operate under this Planet for thefts; writings; deceit; and merchandise.

The days and hours of Venus are good for forming friendships; for kindness and love; for joyous and pleasant undertakings, and for traveling.

The days and hours of the Sun are very good for perfecting experiments regarding temporal wealth, hope, gain, fortune, divination, the favour of princes, to dissolve hostile feeling, and to make friends.

In the days and hours of Mars thou canst make experiments regarding war; to arrive at military honour; to acquire courage; to overthrow enemies; and further to cause ruin, slaughter, cruelty, discord; to wound and to give death.

The days and hours of Jupiter are proper for obtaining honours, acquiring riches; contracting friendships, preserving health; and arriving at all that thou canst desire.

In the days and hours of Saturn thou canst perform experiments to summon the souls from Hades, but only of those who have died a natural death. Similarly on these days and hours thou canst operate to bring either good or bad fortune to buildings; to have familiar spirits attend thee in sleep; to cause good or ill success in business, possessions, goods, seeds, fruits, and similar things, in order to acquire learning; to bring destruction and to give death, and to sow hatred and discord.

Note that each experiment or magical operation should be performed under the planet, and usually in the hour, which refers to the same. For example: --

The rule of the planets over each hour begins from the dawn at the rising of the Sun on the day which take its name from such planet, and the planet which follows it in order, succeeds to the rule over the next hour. Thus (on Saturday) Saturn rules the first hour, Jupiter the second, Mars the third, the Sun the fourth, Venus the fifth, Mercury the sixth, the Moon the seventh, and Saturn returns in the rule over the eighth, and the others in their turn, 3 the planets always keeping the same relative order.

2. The concluding part of this sentence is from L1202. K288, H3981, and Sl3091 end the sentence with "et ainsi des autres" (and similarly for the others). -JHP

It must, therefore, be understood that the planets have their dominion over the day which approacheth nearest unto the name which is given and attributed unto them -- viz., over Saturday, Saturn; Thursday, Jupiter; Tuesday, Mars; 2 Sunday, the Sun; Friday, Venus; Wednesday, Mercury; and Monday, the Moon.

It is, therefore, advisable to know that the hours of the day and of the night together, are twenty-four in number, and that each hour is governed by one of the seven planets in regular order, commencing at the highest and descending to the lowest. The order of the planets is as follows: ShBThAI, Shabbathai, Saturn; beneath Saturn is TzDQ, Tzedeq, Jupiter; beneath Jupiter is MADIM, Madim, Mars; beneath Mars is ShMSh, Shemesh, the Sun; beneath the Sun is NVGH, Nogah, Venus; beneath Venus is KVKB, Kokav, Mercury; and beneath Mercury is LBNH, Levanah, the Moon, which is the lowest of all the planets.

When 1 thou wishest to make any experiment or operation, thou must first prepare, beforehand, all the requisites which thou wilt find described in the following chapters: observing the days, the hours, and the other effects of the constellations which may be found in this chapter.

Solomon, the son of David, King of Israel, hath said that the beginning of our Key is to fear God, to adore him, to honour him with contrition of heart, to invoke him 1 in all matters which we wish to undertake, and to operate with very great devotion, for thus God will lead us in the right way. When, therefore, thou shalt wish to acquire the knowledge of magical arts and sciences, it is necessary to have prepared the order of hours and of days, and of the position of the Moon, without the operation of which thou canst effect nothing; but if thou observest them with diligence thou mayest easily and thoroughly arrive at the effect and end which thou desirest to attain.

24. So as not to interfere with the direction of the will-currents of the master. -SLM

The which being said and done, thou shalt see them draw near and approach from all parts. But if they be hindered, detained, or occupied in some way, and so that they cannot come, or if they are unwilling to come, then, the suffumigations and censings being performed anew, and (the disciples) having anew, by especial order, touched their swords, and the master having encouraged his disciples, he shall reform the circle with the knife of art, and, raising the said knife towards the sky, he shall as it were strike the air therewith. After this he shall lay his hand upon the pentacles, and having bent his knees before the most High, he shall repeat with humility the following confession; the which his disciples shall also do, and they shall recite it in a low and humble voice, so that they can scarcely be heard. 24

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

23. Compare Psalm 60.4: "quia factus es spes mea turris fortitudinis a facie inimici" (=KJV61.3: For thou hast been a shelter for me, and a strong tower from the enemy). -JHP

After having said all these words devoutly, let the master arise, and place his hands upon the pentacles, and let one of the companions hold the book open before the master, who, raising his eyes to Heaven, and turning unto the four quarters of the Universe, shall say:—

21. Ad. 10862: gladium exorcizatum. -JHP 22. L1202 and Sl. 3091 read, "say the following conjuration in a low voice, facing East." Aub24. reads simple, "say the following conjuration." -JHP

After this, let the master turn himself towards the eastern quarter (unless directed to the contrary, or unless he should be wishing to call spirits which belong to another quarter of the Universe), and pronounce with a loud voice the conjuration contained in this chapter. And if the spirits be disobedient and do not then make their appearance, he must arise and take the exorcised knife of art 21 wherewith he hath constructed the circle, and raise it towards the sky as if he wished to beat or strike the air, and conjure the spirits. Let him then lay his right hand and the knife upon the pentacles or medals, constructed of, and described upon virgin paper, which are fastened to or sewn upon his breast, and let him repeat the following conjuration upon his knees:— 22

Furthermore, the master ought to have with him in the circle, those pentacles or medals 20 which are necessary to his purpose, which are described hereinafter, and which should be constructed according to the rules given in the chapter on pentacles. They should be described on virgin paper with a pen; and ink, blood, or colours, prepared according to the manner which we shall hereafter show in the chapters on these subjects. It will be sufficient to take only those pentacles which are actually required, they should be sewed to the front of the linen robe, on the chest, with the consecrated needle of the art, and with a thread which has been woven by a young girl.

19. Mathers reads "of paper (or any other appropriate substance)" following Kings 288, but Ad. 10862 reads "ex Carta Virginea" (from virgin paper), L1202 reads "de papier vierge". Ad. 10862 gives the names as "Agala [corrupt Hebrew], Agala [corrupt Hebrew], Agalata [corrupt Hebrew] Agalata [corrupt Hebrew]. L1202 reads: "Ces quatre Noms sont Agla au devant, Aglata au derrire, Aglon, Aglatay, des deux cotés de la Tête." -JHP

Let the master now arise and place upon his head a crown made of virgin paper, 19 on the which there must be written (with the colours and other necessary things which we shall describe hereafter), these four names AGLA, AGLAI, AGLATA, AGLATAI. The which names are to be placed in the front, behind, and on either side of the head.

18. Sl. 3091 adds, "et par le nom de Dieu EMANUEL Je te benis ó terre; Je te consacre ô terre" (And by the name of God EMANUEL I bless you, O Earth; I consecrate you, O Earth) -JHP

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

The master should afresh exhort his disciples, and explain to them all that they have to do and to observe; the which commands they should promise and vow to execute.

After this the master should quit the circle, light the fuel in the earthen pots, and place upon them the censers, in the four quarters of the Earth; and he should have in his hand the consecrated taper of wax, and he should light it and place it in a hidden and secret place prepared for it. Let him after this re-enter and close the circle.

The which being finished, and the fumigations being performed, as is described in the chapter on fumigations in the Second Book, the master should reassemble his disciples, encourage them, reassure them, fortify them, and conduct them into the parts of the circle of art, where he must place them in the four quarters of the Earth, encourage them, and exhort them to fear nothing, and to keep in the places assigned to them. Also, the disciple who is placed towards the East should have a pen, ink, paper, silk, and white cotton, all clean and suitable for the work. Furthermore, each of the companions should have a new sword drawn in his hand (besides the consecrated magical sword of art), and he should keep his hand resting upon the hilt thereof, and he should on no pretext quit the place assigned to him, nor move therefrom.

Or he may as well recite them before tracing the circle.

Between the two squares the name Tetragrammaton is to be written in the same way as is shown in the plate. ( See Figure 2.)

15. The MSS. vary as to the point whereat each name is to be placed, but I think the above will be found to answer. -SLM Ad. 10862 gives these names in corrupted Roman and Hebrew characters, but they correspond to East=EL, West=Iah, South=AGLA, North=Adonay. Kings 288 reads, "à l'orient El, à L'occident Agla, au Midi Iah, au Septentrion Adonay" (at the East EL, at the West Agla, at the South Iah, at the North Adonay), but the drawing corresponds with Ad, 10862 (see figure 2 from Kings 288 above). L1202 text and drawing agree with "à L'Orient Agla, au Midi, Adonay, à L'Occident, El, au Septentrion Ah" (at the East Agla, at the South Adonay, at the West El, at the North Ah). The circles in Sl. 1307 and Ad. 36674 are quite different. The following paragraphs (up to "Let the master now arise and place upon his head a crown") are not found in Aub. 24 or Ad. 10862. Similarly Mich. 276 is missing the same material, except for the list of Psalms and the prayer "I beseech thee, O Lord". -JHP

Furthermore, thou shalt circumscribe about these circles two squares, the angles of which shall be turned towards the four quarters of the Earth; and the space between the lines of the outer and inner square shall be half-a-foot. The extreme angles of the outer square shall be made the centres of four circles, the measure or diameter of which shall be one foot. All these are to be drawn with the knife or consecrated instrument 14 of art. And within these four circles thou must write these four names of God the most holy one, in this order:—

13. The Sephiroth are the ten Qabalistical emanations of the Deity. The sovereign equivalents are the divine names referred thereto. See my Kabbalah Unveiled. -SLM Ad. 10862 is the only one to give these names in Hebrew characters (see figure below.) Mathers follows the French manuscripts, which seem to confuse the paragraph. Ad. 10862 reads: "between the East and the South, the supreme name [illegible Hebrew; it does not look like IHVH. Drawing looks like Eiin (?)]. Between the South and the West the essential name Tetagrammaton [sic] [Hebrew looks like IHVH, drawing reads Eloa], and between the West (occasus) and the North (aquilo) the lofty (celsitudinis) name [ALIVN, drawing reads Ehy] Elison [sic], and between the North and the East the name [ALH, drawing reads Teragramaton] Eloa, which is the most important (gravissimus) in the ancient Sephitos [sic] or superior illuminations (collustrationum)." The wording in Kings 288 (and similarly L1202) is much simpler: "between East and South Tetragrammaton; between the South and West Eheye; between West and North Eleyon (H3981: Elyon), and between North and East Eloha. -JHP

Which names are of supreme importance in the list of the Sephiroth, 13 and their sovereign equivalents.

And between the North and the East the great name ALH, Eloah;--

Between the West and the North the name of power ALIVN, Elion;--

Note the interlacements mentioned by Mathers. Mathers gives the names in Hebrew characters; these are also given in Ad. 10862 but in considerably corrupted form (see below). The words in the middle, "Orien." (East), "Merid." (South) "Occid." (West), and "Septen." (North) indicate the orientation of the circle relative to the compass. Note also the misspelling "Tetagramaton" for "Tetragrammaton." Mich. 276 shows the Hebrew letter Tau in place of the 4 crosses. (Mathers' version of the drawing uses both crosses and Taus.) Like Harl. 5596 , the circle surrounding that has pentagrams (or pentalphas) in place of the interlaced triangles of Ad. 10862. These are between the sacred names EHEIIE, ELIION, ELOA, IEOVA. In the square instead of *Tetragrammaton repeated 8 times, M276 and W show the 12 permutations of the 4 letters: (South) IHVH IVHH IHHV, (East) HIVH HIHV HHVI, (North) VIHH VHIH VHIH. (West) HHIV HVIH HVHI. The circles for the censor pots ("olla" in Latin and Italian) are drawn with double circles as in Mathers. The sacred names El, Adonay, Jah, and Agla are drawn between the circles (as in Kings 288 ). They also show the entrance and path to the circle ("strada per entrare nel circolo") similar to Harl. 5596. The four cardinal directions are also noted -- "settentrione, mezzogiorno, oriente, occident" (North, South, East, West). The magic circle in the Magical Treatise of Solomon also shows pentagrams. It also show an entrance to the circle, with the magic knife blocking it. (See Book 2 chapter x where the magus is directed to place the knife upright in the ground at his feet.) Inside the circle is marked τοπος διδασκαλον (the teacher's location) and τοπος μαθητων (the disciples' location) -JHP

12. 10862 Add. MSS. is the only copy which uses the word hexagonal , but the others show four hexagrams in the drawing; in the drawing, however, 10862 gives the hexagrams formed by various differing interlacements of two triangles, as shown in Figure 2. -SLM

11. i.e. in the outer circle, bounded by the second and third circumferential lines. -SLM

10. The letter Tau represents the cross, and in 10862 Add. MSS. in the drawing of the circle, the Hebrew letter is replaced by the cross; In 1307 Sloane MSS. by the T or Tau-Cross. -SLM

5. Latin artavus i.e. a craft or quill knife. Mathers reads "knife, the sickle, or the sword of magical art." Ad. 10862: "Gladium, uel Arclauum [sic]." Gladius is generally synonymous with ensis (sword), but Book 2 chapters 7 and 8 equate it with cultellus (knife). Arclavus is a mistake for artavus; later the manuscript reads arctauus, while other manuscripts read artavus (French 'artave', Italian 'artavo'). It is well attested, but an uncommon term; Mathers follows the French manuscripts in mistranslating this as "sickle." See also Book 2, Chapter 8 . This section does not occur in Aub. 24. -JHP

Take thou the knife or craft knife, 5 consecrated after the manner and order which we shall deliver unto thee in the Second Book. With this knife or quill knife 6 thou shalt describe, beyond the inner circle which thou shalt have already formed, a second circle, encompassing the other at the distance of one foot therefrom and having the same centre. 7 Within this space of a foot in breadth between the first and the second circumferential 8 line, thou shalt trace towards the four quarters of the Earth, 9 the sacred and venerable symbols of the holy letter Tau. 10 And between the first and the second circle, 11 which thou shalt thyself have drawn with the instrument of magical art, thou shalt make four hexagonal pentacles, 12 and between these thou shalt write four terrible and tremendous names of God, viz.:—

When the master shall have arrived at the place appointed, together with his disciples, he having lighted the flame of the fire, and having exorcised it afresh as is laid down in the Second Book, shall light the candle and place it in the lantern, which one of the disciples is to hold ever in his hand to light the master at his work. Now the master of the art, every time that he shall have occasion for some particular purpose to speak with the spirits, must endeavor to form certain circles which shall differ somewhat, and shall have some particular reference to the particular experiment under consideration. Now, in order to succeed in forming such a circle concerning magical art, for the greater assurance and efficacy thou shalt construct it in the following manner: --

4. I.e. artavus , the craft (or quill) knife. Mathers reads "and sickle" (following the French MSS), but see Book 2 chapter 7, notes 1 and 2. Note Book 2 also says that the master carries the staff OR the wand. It also says ( chapter 9 ) that the disciple who carries the pen, ink, and paper should stand toward the East. -JHP

The first disciple will bear the censer, the perfumes and the spices; the second disciple will bear the book, papers, pens, ink, and any stinking or impure materials; the third will carry the knife and the craft knife 4 of magical art, the lantern, and the candles; the fourth, the Psalms, and the rest of the instruments; the fifth, the crucible or chafing-dish, and the charcoal or fuel; but it is necessary for the master himself to carry in his hand the staff, and the wand or rod. The things necessary being thus disposed, the master will go with his disciples unto the assigned place, where they have proposed to construct the circle for the magical arts and experiments; repeating on the way the prayers and orations which thou wilt find in Book II.

3. Note the 'holy kiss' in the New Testament. 'Greet ye one another with a holy kiss.' -SLM

Note that the three last days should be calm weather, without wind, and without clouds rushing hither and thither over the face of the sky. On the last day let the master go with his disciples unto a secret fountain of running water, or unto a flowing stream, and there let each of them. taking off his clothes, wash himself with due solemnity, as is rehearsed in Book II. And when they are clean and pure, let each put upon him garments of white linen, pure, and clean, using the prayers and ceremonies described in Book II. After which let the master alone say the confession. The which being finished, the master in sign of penitence will kiss 3 the disciples on the forehead, and each of them will kiss the other. Afterwards let the master extend his hands over the disciples, and in sign of absolution absolve and bless them; which being done he will distribute to each of his disciple the instruments necessary for magical art, which he is to carry into the circle.

Which 2 being done, the disciples must clothe themselves, putting upon their flesh, like their master, raiment of white linen clean and unsoiled; and the three last days the master and his disciples should fast, observing the solemnities and prayers marked in Book II., Chapter 2 .

The prayer being finished, let the master quit the water, and put upon his flesh raiment of white linen clean and unsoiled; and then let him go with his disciples unto a secret place and command them to strip themselves naked; and they having taken off their clothes, let him take exorcised water and pour it upon their heads so that it flows down to their feet and bathes them completely; and while pouring this water upon them let the master say:— 'Be ye regenerate, renewed, washed, and pure,' etc., as in Book II., Chapter 3 .

Before commencing operations both the master and his disciple; must abstain with great and thorough continence during the space of nine days from sensual pleasures and from vain and foolish conversation; as plainly appeareth in the Second Book, Chapter 4 . Six of these nine days having expired, he must recite frequently the prayer and confession as will be told him; and on the seventh day, the master being alone, let him enter into a secret place, let him take off his clothes, and bathe himself from head to foot in consecrated and exorcised water, saying devoutly and humbly the prayer, 'O Lord Adonai,' etc., as it is written in the Second Book, Chapter 2 .

Mathers is following L1202, which reads "avant de faire le cercle" (before making the circle). Sl3091, K288, and H3981 all read "vienne au Cercle" (come to the circle). - JHP

Experiments, then, are of two kinds; the first is to make trial of what, as I have said, can be easily performed without a circle, and in this case it is not necessary to observe anything but what thou wilt find in the proper chapters. The second can in no way be brought to perfection without the circle; and in order to accomplish this perfectly it is necessary to take note of all the preparations which the master of the art and his disciples must undertake before constructing 1 the circle.

If thou wishest to succeed, it is necessary to make the following experiments and arts in the appropriate days and hours, with the requisite solemnities and ceremonies contained and laid down in the following chapters.

15. I give these names as they stand, they do not all appear to be Hebrew; some of them suggest the style of the barbarous names in the Graeco-Egyptian Magical Papyri. -SLM M276: "bazuch, bacurebon, patariel alchaeghel, aquarus, homorions, ey, abbaton, cheuon, cebore oy, zoymas, caye eec abbumachi ertagunale helech Jeze"; Aub24: "Buzuc, Barubason, Pathaul, Archighel, Aquechay, Homorions, Ey, Abbaton, Chiuon, Cebeon, Ox, Zoymas, Caye Eeu, Abumachi, Ortagu, Haza, Helec Jeze"; Ad10862: "Bezuu, Bacuburs, Pathahul, Archighel, Aquechay, Ei, Abbator, Chiuor, Cebeor, Oyzorimas, Caye, Eue, Abbimachi, Orbayri, Paza, Hebec, Tere"; Sl3091, H: "Bazuc, Bacurabon, Patacel, Alcheegel, Aquacay, Homorions, Ey, Abbaton, Chevon, Cebon, OyZoymas, Cay, Eeé, Albamachi, Ortagu, Male, Helech, Ieze"; K288: "Baruc, Bacurabon, Patacel, Alcheeghel, Aquacaÿ, Homorion, Ey, Abbaton, Chevon, Cebon, Oyzoymas, Cay, Eeé, Albamachi, Ortagu, Nale, Helech, Ieze"; L1202: "Bazur, Barabon, Patacel, Etheogeliel, Agnaci, Homorion, Eu, Abbaton, Ethenon, Cehon, Oy, Zemas, Cay, Cec, Abbamalhi, Ortagiel, Nalche, Sechezze." Mathers: "BARUC, BACURABON, PATACEL, ALCHEEGHEL, AQUACHAI, HOMORION, EHEIEH, ABBATON, CHEVON, CEBON, OYZROYMAS, CHAI, EHEIEH, ALBAMACHI, ORTAGU, NALE, ABELECH (or HELECH), YEZE (or SECHEZZE)." -JHP

14. I have made these names as correct as possible; as in all the original MSS. the Hebrew is much mutilated. These names are some of them ordinary titles of God; others Magical and Qabalistical names compounded from the initials of sentences, etc.; and others permutations of other names. -SLM Regarding MTzPTz (or MAZPAZ), see Gollancz, Book of Protection , Introduction, p. xxx . This name also occurs in Book 2 as an alternate reading in Sl. 1307 . Aub24: "Adonay, Jah, El, Es, Eloha Aghelion, Na, Eloym, Eheie, Maron, Caphu Innum, Euen, Agla, Zoy, Emed, Jeia, Aracita, Jaua, Issu, Hacaua, Messiah, Isma Maleche, Erez, Kuzu, Maspal, El Saday"; M276: "adonay Jah Vah El Eloa Elion hù Eloym Eheye maron Caphec Jesussimum auem Agla exorh emaeim Jeya arania iaua hochauno mesiatema melche eroz auzu malpuz El sadai"; Sl3091: "Adonay, Iah, Hu, El, Eloha, Ngelion, Nu, Elohym, theye, Maron, Caphu, Issu, Imnum, Even, Agla, Ezor, Emoed, Ieya, Ararita, Iova, Hacavo, Messiah, Soma, Malché, Erel, Ekusu, Malpar, El, Saday"; Ad10862: "Adonay, Iah, Hoel, El, Eloh, Agtelion, Na (?), Eloin, Eheie, Macon, Capha, Innum, Eure~, Agla, Zor, Emet, Cera, Anacio, Laut, Issu, Acaut, Massiah, Isma Malechi, Erey, Buzu (?-), Mazpol, Ossaday"; K288: "Adonay, Iah, Hu, El, Eloha, Ngelionu, Elohym, Eheye, Maron, Caphu, Issu, Inmum, Even, Agla, Ezor, Emoed, Ieya, Ararita, Iova, Hacavo, Messiah, Iomas, Malché, Erel, Escusa, Maspar, El, Sadaÿ"; L1202: "Adonay, Jau, Husset, Eloha, Nghelion, Nu, Elohim, Eheye, Maron, Caphu, Issu, Immum, Eveu, Agla, Ezor, et par les Noms de Dieu écrits avce [sic] du sang en signe dAlliance qui sont Emoad, Jahia, Avarita, Jova, Hacavo, Messiah, Joma, Malche, Eret, Elloza, Malpaz & Saday." -JHP

11. The Archangel, who is called also the Prince of Countenances. -SLM Aub. 24 (fol 75r) reads "Mittatron"; Kings 288 and L1202 read Mitraton; Ad. 10862 reads "mitatium" or "Permitatium." -JHP 12. This passage illustrates the degree of corruption of the manuscripts, as none of the copyists seems to have any grasp of the Kabbalah. M276 seems to be the most correct here: "Cheder cochmà biná Ghedulá Gheuurà tifered nezach hod Jesod e Malcud"; Aub24: "Heoeder, Hoema, Biria, Ghedula, Gheuura, Tiphered, Nod, Nezzac, Jessod, et Maliud"; Ad10862: "[...]eder, Hoema, Brica, Ghedulat, Ghercura, Tifired, Hadmerzael, Iessod, et Maluid"; H3981: "Heder, Noema, Biria, Ghedula, Thipheret, Nod, Nezzac, Jessod, et Malchove"; Sl3091: "Heder Noema, Biria, Ghedula, Thipheret, Nod, Nezzac, Thessod, et Malchove"; K288: "Keder, Noema, Biria, Ghedula, Tipheret, Nod, Nezzach, Ihessod, et Malchore"; L1202: "Heder, Rosina, Bria, Gladula, Thiphera, Nod, Nezziac, Chessod, Malehove". M276 regularly reduces double consonants, so it seems likely that the ninth originally read "Jessod". -JHP

9. K288, Sl3091, L1202, Aub24 read "Saday"; Ad. 10862: "Siday." -JHP 10. Both this name and 'Shaddai' are attributed to the Ninth Sephira, and 1 have therefore put the two invocations in the same paragraph. -SLM Instead of "EL CHAI" Aub24 and Ad. 10862 reads "Eloy"; M276: "Eloum"; K288 and Sl3091: "Elohym"; L1202: Elhoim." -JHP

7. More usually the name TETRAGRAMMATON TZABAOTH is attributed to the seventh Sephiroth. -SLM Aub24 reads: "Adonay Zeuaoth"; K288 and Sl3091: "El Adonay Zevaod"; L1202: "El, Adonay, Zenard"; Ad. 10862: "Adonay Zeuahot". This paragraph is not found in M276. -JHP

3. In the French, 'merita d`échapper.' -SLM. M276: "quod etiam Abel nominauit et meruit euadere manus fratris sui Caim." Aub. 24, reads "... quod etiam nominauit Seth, et meruit evadere manus fratris sui Caim" (which SETH having named, he was found worthy to evade the hand of his brother Cain.) Ad. 10862 reads "... quod etiam Leter (?) nominauit, et meruit euadere manus Patris sui Caim" (which Leter (?) having named, he was found worthy to evade the hand of his father Caim.) -JHP

2. There is an Invocation bearing the title of 'The Qabalistical Invocation of Solomon,' given by Eliphas Lévi, which differs in many points from the one given above, though resembling it in some particulars. Lévi's is more evidently constructed on the plan indicated in the 'Siphra Dtzenioutha,' c. III.; Annotation § 5, sub. § 8, 9; while the one above more follows that laid down, ibid . § 5, sub. § 3. I see no reason to suppose that Lévi's is unauthentic. It will be noted by the Qabalistical reader, that the above conjuration rehearses the divine names attached to the ten Sephiroth. -SLM

After this he shall see the spirits come from every side. But in case they are occupied in some other place, or that they cannot come, or that they are unwilling to come: then let him commence afresh to invoke them after the following manner, and let the exorcist be assured that even were they bound with chains of iron, and with fire, they could not refrain from coming to accomplish his will.

After which let him turn again towards the four quarters of the Earth, and towards each let him utter the following words:

1. Compare with Psalm 60.4 (KJV Ps61.3): "For thou hast been a shelter for me, and a strong tower from the enemy." -JHP

The Prayer being finished, let the Exorcist lay his hand upon the pentacles, while one of the Disciples shall hold open before him the Book wherein are written the prayers and conjurations proper for conquering, subduing, and reproving the spirits. Then the Master, turning towards each Quarter of the Earth, and raising his eyes to Heaven, shall say:

The confession having been finished with great humility, and with the inward feeling of the heart, the master will recite the following prayer:—

This being done, let the master arise, and constrain and force them by a stronger conjuration, in manner following.

Then it is certain that they will come, even if they be bound with chains of fire, unless prevented by affairs of the very greatest importance, but in this latter case they will send ambassadors and messengers by whom thou shalt easily and surely learn what occupies the spirits and what they are about. But if they appear not yet in answer to the above conjuration, and are still disobedient, then let the master of the art or exorciser arise and exhort his companions to be of good cheer and not to despair of the ultimate success of the operation; let him strike the air with the consecrated knife 30 towards the four quarters of the Universe; and then let him kneel in the midst of the circle, and the companions also in their several places, and let them say consecutively with him in a low voice, turning in the direction of the East, the following:

Aub24, Ad10862, and M276 read "per terribiles et absconditas semitas Dei" (by the frightening and hidden paths of God). -JHP

29. That is, the hidden and occult grades and links of emanation in the Sephiroth. The later MSS. have put, by mistake, voix for voies , the oldest Latin MS. gives Semitis . -SLM

26. Meaning 'emanating from God.' It is corrupted into Sephosiel , etc., in the MSS. -SLM

25. So written in the oldest MS., the others give it as Zedeesia, Zedeezia , and Zedezias . -SLM

24. This is also the name of the angel of Venus. -SLM M276: Arel; Aub. 24: Ariel; Kings 288: Anael; L1202: Annael. - JHP

23. The oldest MSS. gives the above form, in the others it is changed into Iaphat, Taphat , and even Japhet. It is probably a corruption of Achad Unity. -SLM

21. What is said here refers symbolically to the rooting out of the evil spirits, and shells, from the Universe by King Messiach, which is spoken of in the Qabalah. The Qabalah sometimes expresses the evil spirits by the words animals, or beasts, and creeping things. -SLM

Aub24 gives the previous name as Eloy, and this one as Elya; K288 gives them as Elohym and Eleya; Sl3091, L1202 read Elohim and Elya. -JHP

19. This word is given variously in the MSS., as Oneypheon, Onayepheton , and Donecepheron , etc. -SLM

18. Aub24 adds: "Et per nomen Igeon, et in nomine Igeon per quod Justi resurgent" (And through the name Igeon, and in the name Igeon, through which the Just will rise again) -JHP

This conjuration thou shalt say and perform, turning thyself unto the East, and if they appear not, thou shalt repeat it unto the spirits, turning unto the South, the West, and the North, in succession, when thou wilt have repeated it four times. And if they appear not even then, thou shalt make the sign of TAU 16 upon the foreheads of thy companions, and thou shalt say:—

14. Sometimes, but as I think erroneously, written Bas-dathea. I imagine the word to mean 'Lord of Life.' -SLM

13. Aub. 24: novem Cœlestes Kanderias. This probably corresponds to the nine Kandariri (talismans) found in Gollancz' Hebrew manuscript (fol. 49a) . This sentence is not found in Ad. 10862. -JHP

12. Note this mention of the ring of Solomon, though there is no ring described among the ritual implements. -JHP

11. This is often written PATHTUMON in similar conjurations, but the MSS. before me agree in giving this form. -SLM

10. So M276, Aub24, Sl3091, H3981, and K288. Ad. 36674 reads "Phaicon". This sentence is missing in Ad. 10862. Mathers follows L1202 in reading "PRIMEUMATON". -JHP

9. So Aub24. which reads "et percutiens pulverem terræ factæ sunt cinifices in homines, et boves, et iumenta Aegyptiorum". This reading is also supported by M276 and Ad. 36674. This is based on Exodus 8:17: "et extendit Aaron manu virgam tenens percussitque pulverem terrae et facti sunt scinifes in hominibus et in iumentis omnis pulvis terrae versus est in scinifes per totam terram Aegypti" (and Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became gnats in man, and in beast; all the dust of the land became gnats throughout all the land of Egypt.) The French manuscripts misread Latin "cinis" (ashes, Fr. "cendre"), instead of Latin "cinifes" (gnats). Mathers reads "and striking upon the dust of the earth both men and beasts were struck with disease." -JHP

6. Aub. 24: "Vos iterum exorcizo atque potenter contestor, ac valde impero per eum qui dixit, et factum est ..." (I again exorcize you, and potently conjure you, and greatly command you through him who spoke, and it was done..." -JHP 7. This passage presents an interesting puzzle. Mathers is basically following the Colorno class of manuscripts, even though the phrase "the God of Israel" implies the original Hebrew included "ELOHE ISRAEL". The complete phrase "God the high and almighty, the God of Israel" ( Lat. Dominus Deus excelsus omnipotens Deus Israel) might be rendered in Hebrew as "ADONAY, ELION, EL SHADDAI, ELOHE ISRAEL". Aub24, Ad10862, Ad36674, and Sl3847 are all closer to the purported meaning: Aub24: "Adonay, Oghelio[n], Saday, Israel, quod est Dominus Deus excelsus omnipotens Deus Israel"; Ad10862: "Adonay, Oghelion, Saday, Iserael, quod est Dominus Deus excelsus Omnipotens Deus Israel"; Ad36674: ADONAY, ALOE, ALNON, SABAOTH, SADAY (correct to ADONAY, ELOHE, ELION, SABAOTH, SADAY) Sl3847: "Adonay, heloe, heloym, Sabaoth Saday, quod est dominus deus excelsus et omnipotens rex Israel." The prototype of the Colorno class of manuscripts probably read, "EL SHADDAI, ELOHIM, ELOHE, ZEVAOTH, EHEYE ASSER EHEYE, IAH, TETRAGRAMMATON, SHADDAI" M276: "et saday Eloym Eloa Zeuaod Eheye esser Eheye Jah tetagramaton saday quod est dominus deus excelsur omnipotens deus israel"; Sl3091: "El, Saday, Elohym, Elohé, Zevaoth, Elym, Asser, Eheye, Jah, Tetagramaton Saday"; L1202: "El, Saday, Jah, Elohim, Eohe, Zenard, Elein, Asser, Eche, Tad, Tetragrammaton, Saday"; K288: "El, Sadaÿ, Elohym, Elohe, Zevaod, Elim, Asser, Eheye, Iah, Tretragrammaton, Sadaÿ"; H3981: "El, Sadaÿ, Elohym, Elohe, Zevaod, Elym, Asser, Eheye, Iah, Tetagramaton, Sadaÿ". -JHP

5. Mathers is following K288 and H which read, "avec toutes sorte de douceurs et de Civilité"; Lat. "omni affabilitate" (all affability/courtesy). The wording in L1202 and Sl3091 again agree: "toute sorte de civilité et courtoisie". -JHP

4. This conjuration is almost identical with one given in the Lemegeton, or Lesser Key , a different work, also attributed to Solomon. -SLM

But if, on the contrary, they do not yet make their appearance, holding the consecrated knife 2 in the right hand, and the pentacles 3 being uncovered by the removal of their consecrated covering, strike and beat the air with the knife as if wishing to commence a combat, comfort and exhort thy companions, and then in a loud and stern voice repeat the following conjuration:—

If they appear at this time, show them the pentacles, and receive them with kindness, gentleness, and courtesy; reason and speak with them, question them, and ask from them all things which thou hast proposed to demand.

If they then immediately appear, it is well; if not, let the master uncover the consecrated pentacles which he should have made to constrain and command the spirits, and which he should wear fastened round his neck, holding the medals (or pentacles) in his left hand, and the consecrated knife in his right; and encouraging his companions, he shall say with a loud voice:— 1

12. Mathers inserts here an excerpt from L1203 , "Know, O my son Roboam, that all the divine sigils ... which is why I command thee to be attentive to all that is contained in this my Testament."

We have also spoken enough in our present Key , regarding the manner in which it is necessary to attract the spirits so as to make them speak. Now, by divine aid, I will teach thee how to perform certain experiments with success. 12

We have already said sufficient regarding the solemn conjuration of spirits. 11

These words being said, thou shalt perfume the pentacles with the same sweet scents and perfumes, and afterwards having wrapped them in a piece of prepared silk cloth, thou shalt put them in a place fit and clean, which thou mayest open whenever it shall please thee, and close it again, at thy pleasure and according unto thy will. We will hereafter show thee the method and manner of preparing the aforesaid place, of perfuming it with scents and sweet odours, and of sprinkling it with the water and water-sprinkler of magical art; for all these things contain many good properties, and innumerable virtues, as experience will easily teach thee.

The Qabalistic word AZOTH may be substituted for 'the Aleph and the Tau.' -SLM

10. Mathers reads the ALEPH and the TAU, but the manuscripts all read "Alpha et Omega." -JHP

The name Agiel seems to be out of place here, as all the others are names of God. Dresd. 91 p. 127 reads Agios instead. BnF Ital. 1524 (dated 1446) suggests another possibility. It reads ELION in that place (along with IOT HE VAV + LAIAIA + ADONAY). Besides being one of the oldest ms, it has the fact that the name is Hebrew (like the other 3) in its favor. -JHP

Aub24 has two versions of this circle. The one on fol. 36v is like that in Ad. 10862. The one on fol. 74r is similar, but adds inside the inner circle the words "Quis in fortibus ut tu Deus Tetragrammaton". It also adds a third circle around the others, with the names and symbols of the four Kings between the two outer circles: Asmodel in the East, Amaymon in the South, Paymon in the West, and Aegym in the North.

9. Mathers gives this figure in Hebrew characters, with אגיאל (AGIAL) facing East, צבאות (TzBAOTh) facing South, יהוה (IHVH) facing West, and אדני (ADNI) facing North. Ad. 10862 and other manuscripts show the sacred names in Roman characters: Agÿel in the East (labelled "Oriente" in the manuscript), Sabaot in the south ("Mezzo giorno"), Jeova in the West ("Occidentale"), and Adonay in the North ("Settentrionale").

Mathers lists the Psalms by numbers only: "Psalms viii., xxi., xxvii., xxix., xxxii., li., lxxii., cxxxiv," whereas all the manuscripts give the opening words. Since the Psalms are numbered differently in different versions of the Bible, Mathers' method is more ambiguous. -JHP

5. I have given the number of the Psalms according to the English , not the Hebrew numbers. -SLM

3. Following Aub. 24: "Artauum, vel gladium artis". Ad. 10862 reads "arctauum, aut gladium." M276 reads "con l' artavo dell' arte hò coltello"; Mathers follows Sl3091, L1202, and K288 in reading, "sickle or knife of magical art." Ad. 10862 adds, "(tempered) with the blood of a goose and the juice of a pimpernel" as in Book 2 chapter 8. Ad. 36674 reads "A knyfe ready in goses blode, which was made on the day of Mercury." -JHP

The pentacles being finished and completed, take a cloth of very fine silk, as we shall hereafter ordain thee, in the which thou shalt wrap the pentacles. After which thou shalt take a large vessel of earth filled with charcoal, upon the which there must be put frankincense, mastic, and aloes, all having been previously conjured and exorcised as shall hereafter be told thee. Thou must also be thyself pure, clean, and washed, as thou shalt find given in the proper place. Furthermore, thou shouldest have the craft knife or knife of the art, 3 with the which thou shalt make a circle, and trace within it an inner circle, and in the space between the two thou shalt write the names of God, 4 which thou shalt think fit and proper. It is necessary after this that thou shouldest have within the circle a vessel of earth with burning coals and odoriferous perfumes thereon; with the which thou shalt fumigate the aforesaid pentacles; and, having turned thy face towards the East, thou shalt hold the said pentacles over the smoke of the incense, and shalt repeat devoutly the following Psalms of David my father: 5

Thou shalt commence the writing or construction of the pentacles in the hour aforesaid. Among other things, thou shalt chiefly use these colours: Gold, cinnabar or vermilion red, and celestial or brilliant azure blue. Furthermore, thou shalt make these medals or pentacles with exorcised pen and colours, as we shall hereafter show thee. Whensoever thou constructest them, if thou canst complete them in the hour wherein thou didst begin them, it is better. However, if it be absolutely necessary to interrupt the work, thou shouldest await the proper day and hour before re-commencing it.

It is necessary to have a chamber or cabinet specially set apart and newly cleaned, wherein thou canst remain without interruption, the which having entered with thy companions, thou shalt incense and perfume it with the odours and perfumes of the art. The sky should be clear and serene. It is necessary that thou shouldest have one or more pieces of virgin paper prepared and arranged ready, as we shall tell you more fully later on, in its place.

The pentacles should then be made in the days and hours of Mercury, when the Moon is in an aerial 2 or terrestrial sign; she should also be in her increase, and in equal number of days with the Sun.

He then who shall wish to perform any operation by the means of the medals, 1 or pentacles, and therein to render himself expert, must observe what hath been hereinbefore ordained. Let him then, O my son Roboam, know and understand that in the aforesaid pentacles he shall find those ineffable and most holy names which were written by the finger of God in the tablets of Moses; and which I, Solomon, have received through the ministry of an angel by divine revelation. These then have I collected together, arranged, consecrated, and kept, for the benefit of the human race, and the preservation of body and of soul.

As we have already made mention of the pentacles, it is necessary that thou shouldest understand that the whole science and understanding of our Key dependeth upon the operation, knowledge, and use of pentacles.

15. So. Aub. 24. Mathers: "And remember that by day (the demons) are ashamed, for they are animals of darkness." Ad. 10862 omits the rest of this paragraph. -JHP

Regarding the expression 'night,' understand the night following, and not the night preceding the aforesaid days, 15 for indeed they are creatures of darkness who hate the light.

Thou shouldest further make a book of virgin paper, and therein write the foregoing conjurations, and constrain the demons to swear upon the same book that they will come whenever they be called, and present themselves before thee, whenever thou shalt wish to consult them. Afterwards thou canst cover this book with sacred sigils on a plate of silver, and therein write or engrave the holy pentacles. Thou mayest open this book either on Sundays or on Thursdays, rather at night than by day, and the spirits will come.

14. The phrase "and may the blessing of God ... obedient and prompt" doesn't appear in Aub. 24 or Ad. 10862, but is found in Mich. 276. -JHP

13. Mathers is following Sl3091, K288, and L1202 here, however Aub24 and Ad10862 both read "Sandalum citrinum et rubrum et storacem"; M276: "sandelo citrino sandolo rosso e storace"; Perhaps "sandalum album citrinum et rubrum" is intended (along with storax). -JHP

All this time thou shouldest have near thee ready an exorcised pen, paper, and ink, as will be described hereinafter. Write their names afresh, and kindle fresh fire, whereon thou shalt put gum benjamin, olybdanum, and storax 13 to make therewith a fumigation; with these odours thou shalt afresh, perfume the aforesaid paper with the names; but thou shouldest have these names ready prepared beforehand. Then show them the holy pentacles, and ask of them what thou wilt, and thou shalt obtain it; and having gained thy purpose, send away the spirits, saying:—

Then will they assuredly come without any delay, and in great haste, crying: 'O our lord and prince, deliver us out of this suffering.'

12. The literal symbols of air, water, and fire; which are called by the Sepher Yetzirah the three mother letters. -SLM

11. Which are the names of the letters of the Hebrew alphabet, to each of which a special mystic meaning and power is attached, besides its ordinary application. -SLM

But if (which is almost impossible) they be even yet self-opinionated and disobedient, and unwilling to obey; in this case their names should be written on virgin paper, which he should soil and fill with mud, dust, or clay. Then he shall kindle a fire with dry rue, upon which he shall put powdered assafoetida, and other things of evil odour; after which let him put the aforesaid names, written on parchment or virgin paper, upon the fire, saying:—

Take notice 10 and observe carefully that this last conjuration is of so great importance and efficacy, that even if the spirits were bound with chains of iron and fire, or shut up in some strong place, or retained by an oath, they could not even then delay to come. But supposing that they were being conjured in some other place or part of the Universe by some other exorcist or master of the art, by the same conjuration; the master should add to his conjuration that they should at least send him some messengers, or some individual to declare unto him where they are, how employed, and the reason why they cannot come and obey him.

This being done, let them all in order quit the circle, one after the other, the master first. Furthermore let them bathe their faces with the exorcised water, as will be hereafter told, and then let them take their ordinary raiment and go about their business.

After this he should recite the first chapter of Genesis, ' Berashith Bara Elohim , In the beginning, etc.'

This being finished, let the master uncover the pentacles, and demand all that he shall wish from the king of the spirits, and if there are one or two spirits only, it will be the same; and having obtained all his desire, he shall thus license them to depart:—

Let him, also, renew his fumigations, and offer large quantities of incense, which he should at once place upon the fire, in order to appease the spirits as he hath promised them. He should then cover the pentacles, and he will see wonderful things, which it is impossible to relate, touching worldly matters and all sciences.

Then shall the exorcist, or master of magical art, with an assured air and a grave and imperious voice, order and command him to be tranquil, to keep the rest of his attendants peaceable, and to impose silence upon them.

Then will the king bow the knee before thee, and will say, 'What dost thou wish, and wherefore hast thou caused us to come hither from the infernal abodes?'

Then the exorcist, or master of the art, at the arrival of the king, whom he shall see crowned with a diadem, should uncover the holy pentacles and medals which he weareth upon his breast covered with a cloth of silk or of fine twined linen, and show them unto him, saying:—

These things being thus done and performed, ye shall see the spirits come from all sides in great haste with their princes and superiors; the spirits of the First Order, like soldiers, armed with spears, shields, and corslets; those of the second Order like barons, princes, dukes, captains, and generals of armies. For the Third and last Order their king will appear, before whom go many players on instruments of music, accompanied by beautiful and melodious voices which sing in chorus.

7. Mathers reads "ON", but Aub. 24 and Ad. 10862 both read "Iah, Iah, Iah." M276, Sl3091, K288, and L1202 all omit the name. -JHP

Again, M276 seems to have the most reliable reading: "he sin daled caph he ched uau bed, nun nayn beld aleph"; H3981: "Ha, Hé, Seym, Daled, Coph, He, Thath, vau, Res, nem Jod, Zuin, Res, Aleph"; K288: "Ha, Hé, Saym, Daleth, Coph, He, Thet, vau, Res, Nun, Jod, Zayn, Res, Aleph". -JHP

6. Which letters I have, with much care, corrected, for in the MSS. the letters are jumbled together in hopeless confusion, Seym is written for Shin, Res for Beth , etc. The name is Ab, Ben, Ve-Ruach, Ha-Qadesch , Father, Son, and Holy spirit. There are two other names of twelve letters frequently employed, HQDVSh BRVK HVA, holy and blessed be he; and ADNI HMLK NAMN, the Lord, the faithful king; besides other forms. -SLM

5. The rest of this paragraph is not found in Ad. 10862. Compare with a Jewish mortuary charm published in J.A. Montgomery Aramaic Incantation Texts from Nippur , (Philadelphia, 1913): "With the Wand of Moses and the Plate of Aaron and the Seal of Solomon and the Shield of David and the Mitre of the Chief Priest I perform the spell." Cited by Raya Shani in "A Judeo-Persian Talismanic Textile" in Irano-Judaica IV (Jerusalem: 1999, p. 254). -JHP

4. M276: Songel et Aonyel; H3981, Sl3091: Soniel et Aoeniel; K288: Soniel et Aaniel; L1202: Jomel & Armiel; Ad. 10862: Ionyel et Ifoniel. This section is not found in Aub24 (up to "And we conjure, oblige, and terribly exorcise ye"). -JHP

This section is missing from Aub24. M276: "Anay, Getha, Teramya, Arneth, Hegie, Jona, Prodruch [=pro**uch], Tirach, Jenau, Baya, Theyth"; H981: "Anay, Getath, Texamin, Arnet, Negia, Jona, Prolhuch, Titach, Jenau, Beja, Theit"; Sl3091: "Anay, Getah, Texamin, Arnet, Negia, Jona, Protuch, Titah, genau, Beja, Theit"; K288: "Aay, Getah, Texamin, Arnet, Negia, Jona, Prothuch, Tetah, Jenau, Beja, Theit"; Ad10862: "Anau, Aechel [or Hechel], Transia, Amet, Negie, Iona, Profae, Titache, Penaui, Biia, Teib"; L1202: "Anar, Golat, Negior, Taxam, Inaël, Jona, Portah, Litah, Jenan, Buia, Lheu"; Mathers: "ANAI, ÆCHHAD, TRANSIN, EMETH, CHAIA, IONA, PROFA, TITACHE, BEN ANI, BRIAH, THEIT" The Magical Treatise of Solomon devotes an entire chapter to a series of four "alphabets of the planets", resembling the "celestial alphabet", and used for writing on talismans. -JHP

2. The mystic alphabet known as the 'Writing of Malachim' is formed from the positions of the stars in the heavens, by drawing imaginary lines from one star to another so as to obtain the shapes of the characters of this alphabet. -SLM

These words having been said kneeling upon the earth, let the master shortly after arise and open his arms wide as if wishing to embrace the air, and say:

But if they appear not yet, let not the master on that account lose his courage, for there is nothing in the world stronger and of greater force to overawe the spirits than constancy. Let him, however, re-examine and reform the circle, and let him take up a little dust of the earth, which he shall cast towards the four quarters of the Universe; and having placed his knife upon the ground, let him say on his knees, turning towards the direction of the North:

They will then immediately talk with thee, as a friend speaketh unto a friend. Ask of them all that thou desirest, with constancy, firmness, and assurance, and they will obey thee.

If they then appear, let them see the pentacles, and say:

1. So M276, Au24, Ad10862: "et in uirtute altissimi uos coniuramus atque uobis imperamus per potentissimum atque fortissimum nomen dei El" L1202 and Sl3091 misread "Et" (and) instead of "El"; Mathers follows K288 which is further removed: "by the most strong and powerful names of God." -JHP

5. This passage is also only found in Aub24 and Ad10862. In Sl. 1307 this chapter is followed by "Esperimenti di Ligare, et altro" which includes reciting the words "Fensa, Cua, Ellaq, Amonu," and a charm with "Asmodeus, Compossas, Amuter, Somniator, Tentator." This is followed by two "Esper di Gioco" — the first with a sigil, the second using a charm with "Aron, Terni, Abar." This is followed by "Esper. dfi statua di Cera" which includes a conjuration with the words "O Asgam, O Artan, O Alben, O Pachiel, O Satagel, O Vsor, Dilapidator, Tentator, Somniator, Deuorator, Concifor, et Seductor" and invoking the four kings Amodeo [sic] (king of the East), Paymon (king of the West), Egion (king of the North), and Maimon ( domini nel Mezzogiorno ). Compare with chapter 15 above . This is followed by additional chapters of experiments. -JHP

This being done, thou shalt perform the experiment, observing its hour, [and then you may say the following song:

1. This passage is found in Aub24, Ad10862, and Sl. 1307. After "ADONAY" Sl. 1307 adds "and through your holy name CHIN," and at the end of the passage it adds "exclaiming, CADOS, CADOS, CADOS, CADOS, ELOYM, SABBAOTH" (i.e. Holy, holy, holy, the God of Hosts) -JHP

None the less should those who wish to put in practice the like experiments and operations observe the days and hours as is laid down in the proper chapters, and should be provided with virgin paper and other necessary things. Having prepared a similar experiment thou shalt say:—

We have spoken in the preceding chapters of common experiments and operations, which it is more usual to practice and put in operation, and therein thou mayest easily see that we have told thee sufficient for their perfection. In this chapter we treat of extraordinary and unusual experiments, which can also be done in many ways.

If thou practicest these things in this manner correctly, thou shalt arrive at the effect of thine operations and experiments by the which thou mayest easily deceive the senses.

When this experiment is completed in this manner in the hour and time which we have shown and taught, also the foregoing words ABBAC, ABDAC, 6 etc., should be written with the pen as hereinafter ordained; but if the experiment be performed in a different way, yet shalt thou always say the aforesaid words, and they should be repeated as before given.

5. Aub24 and M276: "Triviatores et circulators"; Sl. 1307: "trecciatori et Circulatori". The first word probably means "tricksters." "Circulatores" (strollers) generally meant travelling fortune tellers or peddlars. -JHP

Experiments relating to mockery and scorn 2 may be performed in many ways. When thou shalt wish to practice these experiments with regard to any person, thou shalt observe the day and the hour as we have already said. Should it be necessary to write characters or words, it should be done upon virgin paper, as we shall show farther on. As for the ink, if it be not specially ordained in this operation, it is advisable to use the blood of a bat with the pen and the needle of art. But before describing or writing the characters or names, all the necessary rules should be observed as given in the proper chapters, and having carefully followed out all these, thou shalt pronounce with a low voice 3 the following words:—

Mathers titles this chapter "How operations of mockery, invisibility, and deceit should be prepared," but I have followed Aub24, Ad10862, Sl. 1307, and Ad. 36674. Sl. 1307 follows this chapter with "Esp. che un Gallo tiriuna Traue" which involves writing a charm with "Tartar, Tartarem, Retifera" on virgin parchment. This is followed by "Esp. che un Cane seguiti un Ceruo" which involves writing the name "Dalef" on virgin parchment. -JHP

1. This chapter is given in 10862 Add. MSS. 3981 Harleian MSS., 288 King's MSS., 3091 Sloane MSS., and 1307 Sloane MSS., but is wanting in 1202 Lansdowne MSS., as are all the chapters of the first book after Chap. 8. -SLM

Give then whatsoever you please to the person designated, but let it be in the hour of Saturn or that of Mars, observing all things needful for such experiments.

All things being prepared, place them before you, and say:

Do likewise when the experiment is performed with characters and names, by touching the lovers with words, or by whatsoever other manner. But when the experiment is made by giving something to be eaten, the same must be performed on the day and hour proper to this work.

Deposit the image in some place perfumed with evil odours, especially those of Mars, such as sulphur and assafoetida. Let it remain there for one night, having duly asperged it, observing the proper hour and time.

Experiments upon enemies may be performed in several ways, but, whether with waxen images or some other instrument, the particulars of each must be diligently and faithfully observed. Should the day and hour fail thee, proceed as already laid down, and prepare the image or instrument proper to this effect in the order and manner thereof. Fumigate with the proper perfumes, and if writing be required on the image, let it be done with the needle or stylet of the art, as aforesaid. Next recite the following words once over the said image:-

1. This chapter was omitted by Mathers, but is included in all the manuscripts. Translation is from A.E. Waite, Book of Ceremonial Magic , pp. 298 ff. In place of it Mathers substituted L1203, chapters 29: How to render thyself master of a treasure possessed by the spirits. Sl. 1307 appends a second experiment which involves making two wax images, with the words "Apaga, Itulac, Di, Mas", and "Asgan, Artan, Alben, Apachiel, Satagel." -JHP

This being said, thou shalt place it in clean silk, and bury it for a day and a night at the junction of four cross-roads; and whensoever thou wishest to obtain any grace or favor from any, take it, having first properly consecrated it according to the rule and place it in thy right hand, and seek thou what thou wilt it shall not be denied thee. But if thou doest not the Experiment carefully and rightly, assuredly thou shalt not succeed in any manner.

If thou wishest to perform the experiment of seeking favour and influence, observe in what manner the Experiment is to be carried out, and if it be dependent upon the day and the hour, perform it in the day and the hour required, as thou wilt find it in the chapter concerning the hours; and if the experiment be one that requireth writing, thou shalt write as it is said in the chapter concerning the same; and if it be with penal bonds, pacts, and fumigations, then thou shalt cense with a fit perfume as is said in the chapter concerning suffumigations; and if it be necessary to sprinkle it with water and hyssop, then let it be as in the chapter concerning the same; similarly if such experiment require characters, names, or the like, let such names be written as the chapter concerning the writing of characters, and place the same in a clean place as hath been said. Then thou shalt repeat over it the following oration:—

In Mathers' edition this chapter is numbered 15. It also occurs in Aub24, Ad. 36674, and Sl. 1307. Mathers renders the title "De Experimento Gratiæ, et Impetrationis" as "the experiment of seeking favour and love." -JHP

Afterwards, when you want to perform the same experiment, put the image under your pillow 4 recite again the previous conjuration three times, and you will see the result. And make sure you observe everything that is laid out in the first chapter of the second book.

3. M276: "Agla Jod, hè, uau he Jah Jah Jah uah uah uah Jah Jah Jah anistarod lAdonay eloenú ueanighlaod lanu, ulbaneno gad olam." Michael Sidlofsky has identified this as a corruption of Deuteronomy 29:28: Hanistarot la-YHVH (Adonay) Eloheynu vehaniglot lanu ulevaneynu ad olam (Concealed matters concern the Lord our God, but revealed matters concern us and our children forever). "Rabbinic texts often cite this verse when arguing for caution in revealing mysteries (kabbalistic and otherwise) to the masses." (Personal communication). Apparently this passage is used for divination in dreams in practical Kabbalah texts (e.g. Sefer Gematriot , late 13th or early 14th century). See http://www.atomick.net/fayelevine/pk/letters02.shtml . -JHP

This is an ineffable experiment if you desire to enjoy 2 a lover in a dream. Before beginning the conjuration on behalf of the one you wish to dream of, (operating in the hour mentioned in the second book), observe that the sky is clear. It may help to stand in your chamber looking into the sky, at the stars and the Moon, and humbly say in your heart:

1. Translated by JHP. This chapter was omitted by Mathers, who substituted instead L1203, chapters 28: How to make the magic carpet proper for interrogating the intelligences. . PGM VII.407-10 gives a spell to appear to someone at night in dreams (Betz, p. 128).

3. Ad. 10862 adds: "write it with the needle, as said in the first chapter."

2. The text uses "pomum" in the chapter heading and first part of the sentence, which can mean any kind of fruit. The remark in parentheses uses the word "fructus" which can mean any kind of produce. The French manuscript K288 translates Lat. "pomum" as "pomme" (apple): "et tout ce que je dis de la pomme, je le dis pareillement de toutes sortes de fruits, comme Poire, Pêche" (and whenever I say 'apple,' I mean any kind of fruit, such as pear, peach).

1. Translated by JHP. This chapter was omitted by Mathers, who substituted instead L1203, chapters 27: How to make the magic garters .

You can also make other experiments of love, which involve gazing at the sight and eyes of the woman. In that case, such experiments are prepared with the suitable hours and times, as above. 4

And if you have to write anything on the fruit, follow the teachings of this art. 3

You should therefore take it in your hand in a secret place, and before you pick it from the tree (if it still requires harvesting), sprinkle it with the water of the art. Then, in the secret place, pick it, using incense, and saying this oration over it.

When you wish to perform the experiment of the fruit, prepare the same in the appropriate day and hour. But must be a beautiful fruit, and spotless (and when I say fruit, understand that I mean any kind of produce). 2

4. I apologize to my faithful readers, but I am omitting part of this conjuration in response to all the people who illegally redistribute my work. Please curse them, not me. For a translation from the French, see Skinner and Rankine, Veritable Key of Solomon (Sourceworks of Ceremonial Magic Series) London, 2008, pp. 311-13. -JHP

In Sl. 1307 this is followed by another chapter (chap. 9) on love magic, this one using a statue of wax, invoking "Sichel, Richel, Moches, Aray, Saiatri, Amacon, Enacon." This is followed by (chap. 10), which includes "Esperimento d' Amore toccando", "Esp. d' Amore mangiando", and "Esp, d' Amore gettando" (experiments of love using touching, eating, and throwing). -JH