See other formats The substance of this work might, as far as concerns its practical value, be looked upon as a combination of folly and daring; but from another point of view, namely, that works of this kind were during the past sought after, studied and believed in, the MS. The Essenes, mentioned by Josephus and Philo, had already introduced into their religious activity some elements of a mystic tendency, and the Therapeutae of Alexandria were not behindhand in this direc- tion. Their healing-art consisted in the application of mystic formulae derived from the works of King — 8 — Solomon Josephus, Aiitiq. VIII, ii, 5.
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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.
When1 thou wishest to make any experiment or operation, thou must first prepare, beforehand, all the requisites which thou wilt find described in the following chapters: observing the days, the hours, and the other effects of the constellations which may be found in this chapter.
This first paragraph is omitted in Sloane MSS. 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. The concluding part of this sentence is from L K, H, and Sl end the sentence with "et ainsi des autres" and similarly for the others. 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.
The rest of this sentence is in L only. For example: -- In the days and hours of Saturn thou canst perform experiments to summon the souls from Hades, but only of those who have died a natural death. Similarly on these days and hours thou canst operate to bring either good or bad fortune to buildings; to have familiar spirits attend thee in sleep; to cause good or ill success in business, possessions, goods, seeds, fruits, and similar things, in order to acquire learning; to bring destruction and to give death, and to sow hatred and discord.
The days and hours of Jupiter are proper for obtaining honours, acquiring riches; contracting friendships, preserving health; and arriving at all that thou canst desire. In the days and hours of Mars thou canst make experiments regarding war; to arrive at military honour; to acquire courage; to overthrow enemies; and further to cause ruin, slaughter, cruelty, discord; to wound and to give death. The days and hours of the Sun are very good for perfecting experiments regarding temporal wealth, hope, gain, fortune, divination, the favour of princes, to dissolve hostile feeling, and to make friends.
The days and hours of Venus are good for forming friendships; for kindness and love; for joyous and pleasant undertakings, and for traveling. The days and hours of Mercury are good to operate for eloquence and intelligence; promptitude in business; science and divination; wonders; apparitions; and answers regarding the future.
Thou canst also operate under this Planet for thefts; writings; deceit; and merchandise. The days and hours of the Moon are good for embassies; voyages; envoys; messages; navigation; reconciliation; love; and the acquisition of merchandise by water. Much of these foregoing instructions is omitted in the Add. The hours of Saturn, of Mars, and of the Moon are alike good for communicating and speaking with spirits; as those of Mercury are for recovering thefts by the means of spirits.
The hours of 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. So L Conjunction means being in the same degree of the Zodiac; opposition is being degrees, and quartile 90 degrees apart from each other.
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.
L inserts the tables of the hours of the day and night at this point. H omits the rest of this sentence. For love, grace, and invisibility, the Moon should be in a fiery sign, viz. For hatred,11 discord, and destruction, the Moon should be in a watery sign, viz. L has this paragraph and the preceding one jumbled. But if these things seem unto thee difficult to accomplish, it will suffice thee merely to notice the Moon after her combustion, or conjunction with the Sun, especially just when she12 quits his beams and appeareth visible.
For then it is good to make all experiments for the construction and operation of any matter. That is why the time from the New unto the Full Moon is proper for performing any of the experiments of which we have spoken above. But in her decrease or wane it is good for war, disturbance, and discord. Likewise the period when she is almost deprived of light, is proper for experiments of invisibility, and of death. New Moon. 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.
In Add. 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. The following paragraphs to the end of this chapter are only found in the Latin version, Add. If thou wishest to succeed, it is necessary to make the following experiments and arts in the appropriate days and hours, with the requisite solemnities and ceremonies contained and laid down in the following chapters.
Experiments, then, are of two kinds; the first is to make trial of what, as I have said, can be easily performed without a circle, and in this case it is not necessary to observe anything but what thou wilt find in the proper chapters. The second can in no way be brought to perfection without the circle; and in order to accomplish this perfectly it is necessary to take note of all the preparations which the master of the art and his disciples must undertake before constructing1 the circle.
Sloane MSS. Sl, K, and H all read "vienne au Cercle" come to the circle. Which2 being done, the disciples must clothe themselves, putting upon their flesh, like their master, raiment of white linen clean and unsoiled; and the three last days the master and his disciples should fast, observing the solemnities and prayers marked in Book II. This paragraph is omitted in Lansdowne MSS.
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. And when they are clean and pure, let each put upon him garments of white linen, pure, and clean, using the prayers and ceremonies described in Book II. After which let the master alone say the confession. The which being finished, the master in sign of penitence will kiss3 the disciples on the forehead, and each of them will kiss the other.
Afterwards let the master extend his hands over the disciples, and in sign of absolution absolve and bless them; which being done he will distribute to each of his disciple the instruments necessary for magical art, which he is to carry into the circle.
The 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. 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.
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. Take thou the knife or quill knife,5 consecrated after the manner and order which we shall deliver unto thee in the Second Book.
With this knife or quill knife6 thou shalt describe, beyond the inner circle which thou shalt have already formed, a second circle, encompassing the other at the distance of one foot therefrom and having the same centre. Magic circle from manuscript Ad. Mathers reads "knife, the sickle, or the sword of magical art. It is an uncommon term meaning quill knife; Mathers follows the French manuscripts in mistranslating this as "sickle.
This section does not occur in Aub. Mathers: knife or with the sickle of art. The letter Tau represents the cross, and in Add. Mathers gives the names in Hebrew characters; these are also given in Ad. The words in the middle, "Orien. Note also the misspelling "Tetagramaton" for "Tetragrammaton. Like Harl. The circles for the censor pots "olla" in Latin and Italian are drawn with double circles as in Mathers. They also show the entrance and path to the circle "strada per entrare nel circolo" similar to Harl.
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. The Sephiroth are the ten Qabalistical emanations of the Deity. The sovereign equivalents are the divine names referred thereto. See my Kabbalah Unveiled.
CLAVICULA SALOMONIS HEBRAEORUM REGIS
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. When1 thou wishest to make any experiment or operation, thou must first prepare, beforehand, all the requisites which thou wilt find described in the following chapters: observing the days, the hours, and the other effects of the constellations which may be found in this chapter. This first paragraph is omitted in Sloane MSS. 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. The concluding part of this sentence is from L K, H, and Sl end the sentence with "et ainsi des autres" and similarly for the others. 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.
THE KEY OF SOLOMON
Rudd Liber malorum Spirituum seu Goetia This Book contains all the names, orders, and offices of all the spirits Salomon ever conversed with. The seals and characters belonging to each spirit, and the manner of calling them forth to visible appearance. The definition of Magic Magic is the highest most absolute and divine knowledge of natural philosophy advanced in its works and wonderful operations by a right understanding of the inward and occult vertue of things, so that true agents being applied to proper patients, strange and admirable effects will thereby be produced; whence magicians are profound and diligent searchers into nature, they because of their skill know how to anticipate an effect which to the vulgar shall seem a miracle. Origen saith that the magical art doth not contain anything subsisting, but although it should yet that must not be evil or subject to contempt or scorn; and doth distinguish the natural magic from that which is diabolical.
La llave menor de Salomón
These, in turn, incorporated aspects of the Greco-Roman magic of Late Antiquity. The original type of text was probably a Latin or Italian text dating to the 14th or 15th century. There is also an early Greek manuscript dating to the 15th century Harleian MS. Its contents are very similar to the Clavicula. An early Latin text survives in printed form, dated to ca.
PRELIMINARY DEFINITION OF MAGIC.
Origen saith that the Magical Art doth not contain anything subsisting, but although it should, yet that it must not be Evil, or subject to contempt or scorn; and doth distinguish the Natural Magic from that which is Diabolical. Apollonius Tyannaeus only exercised the Natural Magic, by the which he did perform wonderful things. Philo Hebraeus saith that true Magic, by which we do arrive at the understanding of the Secret Works of Nature, is so far from being contemptible that the greatest Monarchs and Kings have studied it. Hence it is that Magic lieth under disgrace, and they who seek after it are vulgarly esteemed Sorcerers. The Fraternity of the Rosie Crusians thought it not fit to style themselves Magicians, but rather Philosophers. This is taken from several MS. Codices, of which the four principal variations are here composed together in parallel columns as an example of the close agreement of the various texts of the Lemegeton.