Title: The Lesser Key of Solomon, Goetia Author: Lauron William De Laurence Created Date: 1/13/2009 3:52:11 PM.
The Key of Solomon (Latin: Clavicula Salomonis, Hebrew: Mafteah Shelomoh [מפתח שלמה]) is a pseudepigraphicalgrimoire (also known as a book of spells) attributed to King Solomon. It probably dates back to the 14th or 15th century Italian Renaissance. It presents a typical example of Renaissance magic.[citation needed]
It is possible that the Key of Solomon inspired later works, particularly the 17th-century grimoire also known as Clavicula Salomonis Regis, Lesser Key of Solomon or Lemegeton, although there are many differences between the books.[citation needed]
- 2Contents
Manuscripts and textual history[edit]
Many such grimoires attributed to King Solomon were written during the Renaissance, ultimately being influenced by earlier works of Jewishkabbalists and Arabalchemists. These, in turn, incorporated aspects of the Greco-Roman magic of Late Antiquity.[citation needed]
Several versions of the Key of Solomon exist, in various translations, with minor to significant differences. The original type of text was probably a Latin or Italian text dating to the 14th or 15th century.[1] Most surviving manuscripts date from the late 16th, 17th or 18th centuries. There is also an early Greek manuscript dating to the 15th century (Harleian MS. 5596) that is closely associated with the text.[citation needed]The Greek manuscript is referred to as The Magical Treatise of Solomon, and was published by Armand Delatte in Anecdota Atheniensia (Liége, 1927, pp. 397–445.) Its contents are very similar to the Clavicula.
An important Italian manuscript is Bodleian Library Michael MS 276. An early Latin text survives in printed form, dated to ca. 1600 (University of Wisconsin-Madison, Memorial Library, Special Collections). There are a number of later (17th century) Latin manuscripts. One of the oldest existing manuscripts (besides Harleian 5596) is a text in English translation, entitled The Clavicle of Solomon, revealed by Ptolomy the Grecian and dated to 1572 (Sloane 3847). There are a number of French manuscripts, all dated to the 18th century, with the exception of one dated to 1641 (P1641, ed. Dumas, 1980).
A Hebrew text survives in two versions, one kept at the British Library, on a parchment manuscript, separated in BL Oriental MSS 6360 and 14759. The BL manuscript was dated to the 16th century by its first editor Greenup (1912), but is now thought to be somewhat younger, dating to the 17th or 18th century.[2] The discovery of a second Hebrew text in the library of Samuel H. Gollancz was published by his son Hermann Gollancz in 1903, who also published a facsimile edition in 1914.[3] Gollancz' manuscript had been copied in Amsterdam, in Sephardic cursive script, and is less legible than the BL text. The Hebrew text is not considered the original. It is rather a late Jewish adaptation of a Latin or Italian Clavicula text. The BL manuscript is probably the archetype of the Hebrew translation, and Gollancz' manuscript a copy of the BL one.[2]
An edition of the Latin manuscripts of the British Library was published by S. L. MacGregor Mathers in 1889. L. W. de Laurence in 1914 published 'The Greater Key of Solomon', directly based on Mathers' edition, to which he made alterations in an attempt to advertise his mail-order business (for example by inserting instructions like 'after burning one-half teaspoonful of Temple Incense' along with ordering information for the incense).
Contents[edit]
Summary[edit]
The Key of Solomon is divided into two books. It describes the necessary drawings to prepare each 'experiment' or, in more modern language, magical operations.
Unlike later grimoires such as the Pseudomonarchia Daemonum (16th century) or the Lemegeton (17th century), the Key of Solomon does not mention the signature of the 72 spirits constrained by King Solomon in a bronze vessel. As in most medieval grimoires, all magical operations are ostensibly performed through the power of God, to whom all the invocations are addressed. Before any of these operations (termed 'experiments') are performed, the operator must confess his sins and purge himself of evil, invoking the protection of God.
Elaborate preparations are necessary, and each of the numerous items used in the operator's 'experiments' must be constructed of the appropriate materials obtained in the prescribed manner, at the appropriate astrological time, marked with a specific set of magical symbols, and blessed with its own specific words. All substances needed for the magic drawings and amulets are detailed, as well as the means to purify and prepare them. Many of the symbols incorporate the Transitus Fluvii occult alphabet.
Introduction[edit]
According to the mythical history of the document, as recorded in its introduction, Solomon wrote the book for his son Rehoboam, and commanded him to hide the book in his sepulchre upon his death. After many years the book was discovered by a group of Babylonianphilosophers repairing Solomon's tomb. None could interpret the text, until one of them, Iohé Grevis, suggested that they should ask the Lord for understanding. The Angel of the Lord appeared to him and extracted a promise that he would keep the text hidden from the unworthy and the wicked, after which he was able to read it plainly. Lohé Grevis then placed a spell on the book that the unworthy, the unwise or those who did not fear God would not attain the desired effect from any of the workings contained in that.
Book I[edit]
Book I contains conjurations, invocations and curses to summon and constrain spirits of the dead and demons in order to compel them to do the operator's will. It also describes how to find stolen items, become invisible, gain favour and love, and so on.
Book II[edit]
Book II describes various purifications which the operator (termed 'exorcist') should undergo, how they should clothe themselves, how the magical implements used in their operations should be constructed, and what animal sacrifices should be made to the spirits.
English translations[edit]
- The Key of Solomon the King (Clavicula Salomonis). Trans. and ed. S. Liddell MacGregor Mathers [1889]. Foreword by R. A. Gilbert. Boston/York Beach, ME: Weiser Books, 2000.
- The Veritable Key of Solomon. Translated by Stephen Skinner and David Rankine, Llewellyn Publications, 2008.
See also[edit]
Notes[edit]
- ^'there is no ground for attributing the Key of Solomon, in its present form, a higher antiquity than the fourteenth or fifteenth century.' Arthur Edward Waite The Book of Black Magic p. 70
- ^ abRohrbacher-Sticker, Jewish Studies quarterly, Volume 1, 1993/94 No. 3, with a follow-up article in the British Library Journal, Volume 21, 1995, p. 128-136.
- ^A more recent facsimile edition of this book, Sepher Maphteah Shelomoh (Book of the Key of Solomon)(2008), was published by Teitan Press in 2008. Introductions by Hermann Gollancz and a Foreword by Stephen Skinner.
References[edit]
- Elizabeth Butler, Ritual Magic, ISBN0-271-01846-1, part II, chapter 1, 'The Solomonic Cycle', pp. 47–99.
- Arthur E. Waite, The Book of Black Magic, ISBN0-87728-207-2, Chapter 2, 'Composite Rituals', pp. 52
External links[edit]
- S.L. Mathers' version of Key of Solomon at Esoteric Archives
- Key of Knowledge, two older English versions of Key of Solomon, at Esoteric Archives
- Are King Solomon’s Magical Powers Concealed Inside This Book? by Chen Malul, at the National Library of Israel.me
The Lesser Key of Solomon, also known as Clavicula Salomonis Regis[note 1] or Lemegeton, is an anonymous grimoire (or spell book) on demonology. It was compiled in the mid-17th century, mostly from materials a couple of centuries older.[1][2] It is divided into five books—the Ars Goetia, Ars Theurgia-Goetia, Ars Paulina, Ars Almadel, and Ars Notoria.[1]
- 1Ars Goetia
Ars Goetia[edit]
The most obvious source for the Ars Geotia is Johann Weyer's Pseudomonarchia Daemonum in his De praestigiis daemonum. Weyer does not cite, and is unaware of, any other books in the Lemegeton, indicating that the Lemegeton was derived from his work, not the other way around.[1][3] The order of the spirits changed between the two, four additional spirits were added to the later work, and one spirit (Pruflas) was omitted. The omission of Pruflas, a mistake that also occurs in an edition of Pseudomonarchia Daemonum cited in Reginald Scot's The Discoverie of Witchcraft, indicates that the Ars Goetia could not have been compiled before 1570. Indeed, it appears that the Ars Goetia is more dependent upon Scot's translation of Weyer than on Weyer's work in itself. Additionally, some material came from Heinrich Cornelius Agrippa's Three Books of Occult Philosophy, the Heptameron by pseudo-Pietro d'Abano,[note 2][1][4] and the Magical Calendar.[5]
Weyer's Officium Spirituum, which is likely related to a 1583 manuscript titled The Office of Spirits,[6] appears to have ultimately been an elaboration on a 15th-century manuscript titled Le Livre des Esperitz (30 of the 47 spirits are nearly identical to spirits in the Ars Goetia).[2][4]
In a slightly later copy made by Thomas Rudd (1583?–1656), this portion was labelled 'Liber Malorum Spirituum seu Goetia', and the seals and demons were paired with those of the 72 angels of the Shem HaMephorash[7] which were intended to protect the conjurer and to control the demons he summoned.[8] The angelic names and seals derived from a manuscript by Blaise de Vigenère, whose papers were also used by Samuel Liddell MacGregor Mathers (1854-1918) in his works for the Hermetic Order of the Golden Dawn[4] (1887–1903). Wurth wow 5.00 19 keygen download. Rudd may have derived his copy of Liber Malorum Spirituum from a now-lost work by Johannes Trithemius,[4] who taught Agrippa, who in turn taught Weyer.
This portion of the work was later translated by S. L. MacGregor Mathers and published by Aleister Crowley under the title The Book of the Goetia of Solomon the King. Crowley added some additional invocations previously unrelated to the original work, as well as essays describing the rituals as psychological exploration instead of demon summoning.[9]
The Seventy-Two Demons[edit]
The demons' names (given below) are taken from the Ars Goetia, which differs in terms of number and ranking from the Pseudomonarchia Daemonum of Weyer. As a result of multiple translations, there are multiple spellings for some of the names, which are given in the articles concerning them.
- King Bael
- Duke Agares
- Prince Vassago
- Marquis Samigina
- President Marbas
- Duke Valefor
- Marquis Amon
- Duke Barbatos
- King Paimon
- President Buer
- Duke Gusion
- Prince Sitri
- King Beleth
- Marquis Leraje
- Duke Eligos
- Duke Zepar
- Count/President Botis
- Duke Bathin
- Duke Sallos
- King Purson
- Count/President Marax
- Count/Prince Ipos
- Duke Aim
- Marquis Naberius
- Count/President Glasya-Labolas
- Duke Buné
- Marquis/Count Ronové
- Duke Berith
- Duke Astaroth
- Marquis Forneus
- President Foras
- King Asmoday
- Prince/President Gäap
- Count Furfur
- Marquis Marchosias
- Prince Stolas
- Marquis Phenex
- Count Halphas
- President Malphas
- Count Räum
- Duke Focalor
- Duke Vepar
- Marquis Sabnock
- Marquis Shax
- King/Count Viné
- Count Bifrons
- Duke Vual
- President Haagenti
- Duke Crocell
- Knight Furcas
- King Balam
- Duke Alloces
- President Caim
- Duke/Count Murmur
- Prince Orobas
- Duke Gremory
- President Ose
- President Amy
- Marquis Orias
- Duke Vapula
- King/President Zagan
- President Valac
- Marquis Andras
- Duke Flauros
- Marquis Andrealphus
- Marquis Kimaris
- Duke Amdusias
- King Belial
- Marquis Decarabia
- Prince Seere
- Duke Dantalion
- Count Andromalius
The demons are described as being commanded by four kings of the cardinal directions: Amaymon (East), Corson (West), Ziminiar (North), and Gaap (South). A footnote in one variant edition instead lists them as Oriens or Uriens, Paymon or Paymonia, Ariton or Egyn, and Amaymon or Amaimon, alternatively known as Samael, Azazel, Azael, and Mahazael (purportedly their preferred rabbinic names).[10] Agrippa's Occult Philosophy lists the kings of the cardinal directions as Urieus (East), Amaymon (South), Paymon (West), and Egin (North); again providing the alternate names Samuel (i.e. Samael), Azazel, Azael, and Mahazuel. The Magical Calendar lists them as Bael, Moymon, Poymon, and Egin,[11][12] though Peterson notes that some variant editions instead list 'Asmodel in the East, Amaymon in the South, Paymon in the West, and Aegym in the North'; 'Oriens, Paymon, Egyn, and Amaymon'; or 'Amodeo [sic] (king of the East), Paymon (king of the West), Egion (king of the North), and Maimon.'[11]
Ars Theurgia Goetia[edit]
The Ars Theurgia Goetia mostly derives from Trithemius's Steganographia, though the seals and order for the spirits are different due to corrupted transmission via manuscript.[4][13] Rituals not found in Steganographia were added, in some ways conflicting with similar rituals found in the Ars Goetia and Ars Paulina. Most of the spirits summoned are tied to points on a compass, four Emperors are tied to the cardinal points (Carnesiel in the East, Amenadiel in the West, Demoriel in the North and Caspiel in the South), and sixteen Dukes are tied to cardinal points, inter-cardinal points, and additional directions between those. There are an additional eleven Wandering Princes, totalling thirty-one spirit leaders who each rule several to a few dozen spirits.[14]
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Ars Paulina[edit]
Derived from book two of Trithemius's Steganographia and from portions of the Heptameron, but purportedly delivered by Paul the Apostle instead of (as claimed by Trithemius) Raziel. Elements from The Magical Calendar, astrological seals by Robert Turner's 1656 translation of Paracelsus's Archidoxes of Magic, and repeated mentions of guns and the year 1641 indicate that this portion was written in the later half of the seventeenth century.[15][16] Traditions of Paul communicating with heavenly powers are almost as old as Christianity itself, as seen in some interpretations of 2 Corinthians 12:2-4 and the apocryphal Apocalypse of Paul. The Ars Paulina is in turn divided into two books, the first detailing twenty-four angels aligned with the twenty-four hours of the day, the second (derived more from the Heptameron) detailing the 360 spirits of the degrees of the zodiac.[16]
Ars Almadel[edit]
Mentioned by Trithemius and Weyer, the latter of whom claimed an Arabic origin for the work. A 15th-century copy is attested to by Robert Turner, and Hebrew copies were discovered in the 20th century. The Ars Almadel instructs the magician on how to create a wax tablet with specific designs intended to contact angels via scrying.[17][18]
Ars Notoria[edit]
The oldest known portion of the Lemegeton, the Ars Notoria (or Notory Art) was first mentioned by Michael Scot in 1236 (and thus was written earlier). The Ars Notoria contains a series of prayers (related to those in The Sworn Book of Honorius) intended to grant eidetic memory and instantaneous learning to the magician. Some copies and editions of the Lemegeton omit this work entirely;[19][20]A. E. Waite ignores it completely when describing the Lemegeton.[3] It is also known as the Ars Nova.
Editions[edit]
- Crowley, Aleister (ed.), S. L. MacGregor Mathers (transcribed) The Book of the Goetia of Solomon the King. Translated into the English tongue by a dead hand (Foyers, Inverness: Society for the Propagation of Religious Truth, 1904) 1995 reprint: ISBN0-87728-847-X.
- Greenup, A. W., 'The Almadel of Solomon, according to the text of the Sloane MS. 2731' The Occult Review vol. 22 no. 2, August 1915, 96-102.
- Henson, Mitch (ed.) Lemegeton. The Complete Lesser Key of Solomon (Jacksonville: Metatron Books, 1999) ISBN978-0-9672797-0-1. Noted by Peterson to be 'uncritical and indiscriminate in its use of source material'.[9]
- de Laurence, L. W. (ed.), The Lesser Key Of Solomon, Goetia, The Book of Evil Spirits (Chicago: de Laurence, Scott & Co., 1916) 1942 reprint: ISBN978-0-7661-0776-2; 2006 reprint: ISBN978-1-59462-200-7. A plagiarism of the Mathers/Crowley edition.[21]
- Peterson, Joseph H. (ed.), The Lesser Key of Solomon: Lemegeton Clavicula Salomonis (York Beach, ME: Weiser Books, 2001). Considered 'the definitive version'[22] and 'the standard edition'.[23]
- Runyon, Carroll, The Book of Solomon’s Magick (Silverado, CA: C.H.S. Inc., 1996). Targeted more toward practicing magicians than academics, claims that the demons were originally derived from Mesopotamian mythology.[24]
- Shah, Idries, The Secret Lore of Magic (London: Abacus, 1972). Contains portions of Ars Almandel and split sections the Goetia, missing large portions of the rituals involved.[9]
- Skinner, Stephen & Rankine, David (eds.), The Goetia of Dr Rudd: The Angels and Demons of Liber Malorum Spirituum Seu Goetia (Sourceworks of Ceremonial Magic) (London and Singapore: The Golden Hoard Press 2007) ISBN978-0-9547639-2-3
- Thorogood, Alan (ed.), Frederick Hockley (transcribed), The Pauline Art of Solomon (York Beach, ME: The Teitan Press, 2016)
- Waite, Arthur Edward, The Book of Black Magic and of Pacts. Including the rites and mysteries of goëtic theurgy, sorcery, and infernal necromancy, also the rituals of black magic (Edinburgh: 1898). Reprinted as The Secret Tradition in Goëtia. The Book of Ceremonial Magic, including the rites and mysteries of Goëtic theurgy, sorcery, and infernal necromancy (London: William Rider & Son, 1911). Includes the Goetia, Pauline Art and Almadel.[9]
- White, Nelson & Anne (eds.) Lemegeton: Clavicula Salomonis: or, The complete lesser key of Solomon the King (Pasadena, CA: Technology Group, 1979). Noted by Peterson to be 'almost totally unreadable'.[9]
- Wilby, Kevin (ed.) The Lemegetton. A Medieval Manual of Solomonic Magic (Silian, Lampeter: Hermetic Research Series, 1985)
- Veenstra, Jan R. “The Holy Almandal. Angels and the intellectual aims of magic” in Jan N. Bremmer and Jan R. Veenstra (eds.), The Metamorphosis of Magic from Late Antiguity to the Early Modern Period (Leuven: Peeters, 2002), pp. 189-229. The Almadel is transcribed at pp. 217-229.
Notes[edit]
- ^The Clavicula Salomonis, or Key of Solomon is an earlier text referring to different material.
- ^The latter republished spuriously as a purported Fourth Book of Agrippa.
References[edit]
- ^ abcdLemegeton Clavicula Salomonis: The Lesser Key of Solomon, Detailing the Ceremonial Art of Commanding Spirits Both Good and Evil; ed. Joseph H. Peterson; Weiser Books Maine; 2001. p.xi-xvii
- ^ abThe Goetia of Dr Rudd; Thomas Rudd, Eds. Stephen Skinner & David Rankine; 2007, Golden Hoard Press. p. 399.
- ^ abThe Book of Ceremonial Magic, Part I, Chapter III, section 2: 'The Lesser Key of Solomon'; Arthur Edward Waite; London, 1913; available online at The Internet Sacred Text Archive, (direct link to section).
- ^ abcdeRudd, Ed. Skinner & Rankine; pp. 31-43
- ^Rudd, Ed. Skinner & Rankine; p.82
- ^A Book of the Office of Spirits; John Porter, Trans. Frederick Hockley, Ed. Colin D. Campbelll; Teitan Press, 2011. p. xiii-xvii
- ^Rudd, Ed. Skinner & Rankine; p.14-19
- ^Rudd, Ed. Skinner & Rankine; p. 71
- ^ abcdePeterson, 2001, p.xviii-xx
- ^Peterson, 2001, p.40
- ^ abFirst footnote by Joseph H. Peterson to Trithemius's The art of drawing spirits into crystals
- ^The Magical Calendar; Johann Baptist Grossschedel, trans. and ed. Adam McLean; Phanes Press, 1994. P. 35.
- ^Peterson, 2001, p.xv.
- ^Rudd, ed. Skinner & Rankine; p.53-57
- ^Peterson, 2001, p. xv-xvi
- ^ abRudd, ed. Skinner & Rankine; pp. 57-59
- ^Peterson, 2001, p. xvi
- ^Rudd, ed. Skinner & Rankine; p.59-60
- ^Peterson, 2001, p. xvii
- ^Rudd, ed. Skinner & Rankine; p.60-63.
- ^Rudd, ed. Skinner & Rankine; p.50,
- ^Rudd, ed. Skinner & Rankine; p.8
- ^Rudd, ed. Skinner & Rankine; p.52
- ^Rudd, ed. Skinner & Rankine; p.51-52
External links[edit]
- J. B. Hare, online edition (2002, sacred-texts.com)
- Joseph H. Peterson, online edition (1999)