Universal Treatise of the Keys of Solomon : Ars Rabidmadar
Wellcome MS 4669 (#2) supplemented by RPS 3352 II & Dresden N.91: Edited & translated out of the French and Latin into the English tongue by Thomas Arcaine
Description in Wellcome Collection catalog: Vol. I. 1 Le Clavicule ou la Clef de Salomon … divisée en quatre livres (1 bl. + 114 pp. + 2 bl. ll.). 2 Recueil de secrets magiques, tirés de Pierre d’Abano, de Corneille Agrippa et d’autres célèbres Philosophes (68 pp. + 2 ll.). 3 [Anon.] Traité de la Cabale mixte qui comprend l’Art Angélique, extrait des Docteurs hébreux (82 pp. + 2 bl. ll.). View Full Manuscript
Preface
The Manuscript
Wellcome 4669 is the first of two volumes, which as a whole, represent the three main text families of the Clavicula Salomonis. It is titled La Clavicule ou la Clef de Salomon, redacted in 1796 and preserved today in the Wellcome Library in London. The title refers to two individual works, La Clef de Salomon (The Key of Solomon) and la Clavicule de Salomon (The Little Keys of Solomon) or to be precise, Traite Universal des Clavicules de Salomon (The Universal Treatise of Little Keys of Solomon) which I will abbreviate as UT. The former is the Abraham Colorno translation of the Key of Solomon. It is this text-type that Samuel Liddell MacGregor based his edition on. The second work, although classified as one of the many text groups of Clavicula Solomonis, is more of a supplementary Clavicule, or little key as it called, because of the nature of spirits it focuses on – chthonic or terrestrial demons vs. the aerial spirits covered in the Key of Solomon proper. This text will be the focus of our study.
This volume contains two additional works, Recueil de secrets magiques, tirés de Pierre d’Abano, de Corneille Agrippa et d’autres célèbres Philosophes (68 pp. + 2 ll.) and Traité de la Cabale mixte qui comprend l’Art Angélique, extrait des Docteurs hébreux (82 pp. + 2 bl. ll.). However, these texts have a different page numbering sequence and are written in a different hand so they will be omitted from the present survey. The second volume, Wellcome 4670, includes Les Clavicules de Rabbi Salomon (The Keys of Rabbi Solomon) and Les Talismans ou Characters des Douze Anneaux.
There are only three manuscripts that include, “Traite Universal des Clavicules de Salomon” that I am aware of –Wellcome 4659 [#2], Bibliothèque de l’Arsenal 2348, and this manuscript, 4669 [#2] – however portions of the text are present in various other grimoires such as Lansdowne 1202, Les vraies Clavicules du Roi Salomon Par Armadel. The text is in fact an abbreviated French edition of the Latin Clavicula Salomonis De Secretis (hereafter CSDS), written much earlier — sometime between 1559 and 1636, when a copy was confiscated by the Venetian Inquisition. Some eight manuscripts preserve the text in its original state. (see Joseph H. Peterson for more on this text).
Fyot’s refined execution of the Universal Treatise helped prompt the following translation. He produced a series of Key of Solomon manuscripts—including the present copy, its companion volume, as well as Lansdowne MS 1203 and BNF Fr. 25,314—that together represent all the major textual families of the Clavicula Salomonis.
UT was almost certainly copied from an earlier manuscript—perhaps from Wellcome MS 4659, written in the mid-18th century—which may itself have been copied from an earlier manuscript of CSDS. It is difficult to determine whether the source was incomplete, haphazardly redacted, deliberately obfuscated, or some combination of these. The latter seems quite plausible when we examine the ninth pentacle: in the original CSDS, the characters are distinct, whereas in the Wellcome manuscript, they have degenerated into mere curvilinear forms. What is certain, however, is that UT originated as CSDS and was later transformed into Grimorium Verum—the bar-none Magic book of Europe in the 19th century.
pp. 77 ff. Traité Universel des Clavicules de Salomon, 1796. Written in French. Includes 2 works, 1. La Clavicule ou la Clef de Salomon. 2. Traité Universel. It is this manuscript the present translation represents.
Wellcome 4659 [#2]
pp. 101 ff. Traité Universel des Clavicules de Salomon, Mid-18th C. Written in French. This is apparently earlier than 4669. Also Includes 2 works, 1. La Clavicule ou la Clef de Salomon. 2. Traité Universel. Some of the unique errors agree with 4669. Tempting to say this was the exemplar for 4699 or at least shared a common source.
BnF Arsenal 2349 [#2]
pp. 95 ff.Traité Universel des Clavicules de Salomon, 18th C (Bibliothèque de Nationale / Bibliothèque de l’Arsenal) Written in French. Contains three works. Includes Book I, Book II, and some of the same pentacles from Book IV but without the descriptions. They read merely, “Pentacles pour conjure les esprits internaux.”. Shares the same circular title page design as Wellcome 4659.
Armadel
Lansdowne 1202
Les vraies Clavicules du. Roi Salomon. Par Armadel, Mid-18th C. Expertly written by Fyot. Same hand as Lund. Includes Book I, II and III but lacks the pentacles for the Amalthei spirits rather it includes pentacles from the key of Solomon proper.
Lund University
pp. 105 ff. Les vrais clavicules de Roi Salomon par Armadel, Second half of 18th C. (Lund University Library) Expertly written in French in same hand as Lansdowne 1202
Houghton
MS Fr
554
Les vraies clavicules du roi Salomon: ouvrage traduit de l’hebreu en langue vulgaire / par Armadel 1220, 18?? C (Houghton Library, Harvard University) Written in French. Vol 1. of 2 vol. set (vol. 2: MS Fr 555). Apparently a copy of BnF Arsenal 2349.
Eric Zink
Les vrais clavicules du Roy Salomon par Armadel, 1750 (Sold by Eric Zink Livres anciens, LE VÉSINET, France 2019) Written in French. Very close to Lans. 1202
BPH M 286
pp 174 ff. Secrets & arts magiques d’ après un manuscrit très précieux du XVIIIe Siècle, 20th C. (Bibliotheca Philosophica Hermetica, Amsterdam,) Written in French. Title page states that it was “Copied from an 18th C manuscript from the Bibliothèque de l’Arsenal.” It is not from Arsenal 2349 because it lacks the headline “Voici la Clef” for the wand text and the initial character is not a full circle. However, both L1202 and Lund share these characteristics.
PENN 1669
Penn. Codex 1669. [Collection of works on spirits and their sigils]
Clavicula Salomonis de Secretis
ASV b.93
Clauicula Salomonis / Ad / Sciendum Secreta Secretorum”. Incipit: “Clauicula Salomonis / de secretis. / In nomine Adonai Tetragrammaton / Apyruch Exbranor, (Archivio di Stato di Venezia Sant’Uffizio) Written in Latin. Figured in a 1630s trial. According to Peterson, only this manuscript contains the complete text and all the figures.
Rps 3352 II
Clavicula Salomonis De Secretis In Nomine Adonay, Tetragrammaton, Apyruch Exbranor~, ca. 1600-1700 (Biblioteka Narodowa) This manuscript is very carefully executed, but unfortunately many drawings were left unfinished.
Dres. N.91
De secretis Sapientiaaimi salomonis Clava In Nomine Adonay Tetragrammaton, Apyruch Exbranor Clavicula salomonis, ca. 1650-1700 (The Saxon State and University Library, Dresden) Written in Latin. Carefully written and complete. This is the manuscript printed by Adelung.
Cod. mag. 136
Clavicula Salomonis de secretis in nomine Adonai Tetragrammaton, ca. 1700 (Leipzig University) Written in Latin. Omits most the text and most of the drawings.
BnF latin 18511
Salomonis Clavicula. In Nomine Adonai, Tetragrammaton, Apyruch Exbranor, ca. 1701-1800 (Bibliothèque nationale de France, Département des manuscrits, Paris) Written in Latin. Omits passages and even chapters.
GG B134
Clavicula Salomonis, ca. 1720? (Private collection, Toronto. Once part of Gerald Gardner’s library) Written in Latin and some Italian. According to Peterson, includes artwork missing from other manuscripts and as well as independent readings. Much of it is rephrased. De Secretis is the first of two full works. The second is Clavicula Salomonis De Secretis Secretorum (separately paginated), followed by other magic texts.
Wellcome 4667
Les Secret misterieux que dieu a Revellez au sage et sauvent Salomon fils de david. Traduit de l’Hebreux en françois, Premie Livre. Tey Commence la clavicule Du Très Sauvant Salomon fils de David. Dans laquelle Le Secret de secrets sont ouverts et descovert au Nom d’adonay, Tetragrammaton, aspiruche Exbranor. Mid-18th C. Written in French. No drawings for chthonic spirits, includes a text, Des Sacrifices. This manuscript seems to form a point of transition between the Latin manuscripts and the Grimorium Verum.
Rps 6698 II
p. 127 Salomonowe dziela zabrane, ca. 1758*-1800. (National Library of Poland) Manuscript in Polish and Latin. Drawings are very carefully drawn, but many are missing.
Adelung
p. 347Clavicula Salomonis. A printing of Dresden N91by Johann Christoph Adelung in his Geschichte der menschlichen Narrheit: Oder, Lebensbeschreibungen berühmter … vol. VI, Leipz. 1788. Adelung (1732-1806) described his copy as consisting of 152 pages in quarto, approximately one hundred years old, so circa 1688.
Grimorium Verum
Wellcome 983
ART (L’) magique: ou la Science Angélique d’Agripa [sic], Salomon, Arbatel, Pierre de Abano et de plusieurs autres auteurs, avec plusieurs secrets servant à la même science, le tout sans énigme, expliqué sincèrement et recueillit par xxx, c. 1709. Written in French with lovely accents in green and red ink. The first work, corresponding to Alibeck’s Grimorium Verum is titled, “Grimoire, ou liure 1r des clauicules.” This text shows yet further degradation, two or three times removed from CSDS.
Other
Wellcome 4666
pp. 52-54 ff. Les Clavicules de Solomon, with three other works on magic, mid-18th C. Written in French. Includes the same 17 pentacles from UT that were abbreviated from CSDS, drawn the same unique style. However, the pentacle text does not correspond with Wellcome 4669 nor 4659. The rest of the UT text absent.
Survey of the Text
The Universal Treatise is composed of four books. Book I contains two chapters, Book II has one, Book III has ten, and Book IV contains a single chapter.
Book I is concerned with the chthonic spirits and the methods of working with them. It presents both their characters and their offices. These spirits form a dangerous class, known for their power to kill. The book also details the construction of the key to the work (La Clef), otherwise known as the wand, along with a handful of experiments that demonstrate how to employ the spirits and their sigils. This same list of spirits also appears—albeit in much abbreviated form—in the Grimorium Verum. This portion of the text is found in other manuscripts, including BnF 18511, Garder B134, and CS par Armadel, which exists in three principal manuscripts: BnF 2349, Land 1202, and Lund. The latter two appear to be in the hand of the same scribe as the Universal Treatise—a Mr. F.S. Fyot. The exemplar of this manuscript could be Wellcome MS 4659 [#2].
Book II is a catalogue of the 13 Alamathi spirits, who rule over the firmament, the seven planets, and the four elements. Their offices are described in detail. This spirit catalogue—mapped onto a geocentric diagram of the celestial spheres—is found in more manuscripts than can be enumerated, especially within the “Secret of Secrets” text-types of the Key of Solomon. Most of the CSDS manuscripts also preserve this figure, though it is absent in the Universal Treatise; I have therefore included one here for reference.
Book III provides instructions for constructing the Circle, the pentacle, and other ritual instruments.
Book IV discusses seventeen pentacles for various magical ends, involving the aforementioned Alamathi spirits. Several of these pentacles contain Arabic (or possibly Hebrew) letter names transliterated phonetically using Latin characters (e.g., ʿayn, nūn, mīm, thāʾ, jīm), suggesting that the original text may have included a pentacle corresponding to each letter of the alphabet. In both Islamic and Jewish esoteric traditions, the letters of their respective alphabets are believed to possess inherent mystical power. In the Arabic grimoire tradition in particular, each letter is associated with a jinn and a guardian angel. Pentacles or seals (khawātim) are used to facilitate the activation of such powers.
Concerning the [Chthonic] Spirits and their Power (also includes the Wand)
Experiments with the [Chthonic] Spirits
SECOND BOOK
Concerning the Virtues of the 13 [Superior Intelligences] (or “Amalthei” Spirits)
THIRD BOOK
1. Concerning the Circle
2. Concerning the Pentacle
3. Concerning the Sword
4. Concerning the Blessed Water
5. Concerning the Robe.
6. Concerning the Fumigations or Perfumes
7. Concerning the Blood & Ink
8. Concerning the Virgin Parchment
9. Concerning the Time and Place
10. Concerning the Invocations & Conjurations of the Spirits
FOURTH BOOK
Concerning the Experiments (The Pentacles of the “Amalthei” Spirits)
The Translation
This modern English translation and restoration of the Traité Universal des Clavicules de Salomon is offered freely online for all who wish to explore a classic work of Western Solomonic magic. It is a short text, but representative of the genre, dealing with the compelling of spirits through the use of consecrated ritual apparatus and the construction of images (i.e., pentacles). I present it in a modern format, designed to read clearly and easily across all device classes, and fully ADA accessible. Where necessary, spelling and scribal irregularities have been adjusted silently to preserve the flow of the ritual logic. The page numbers are bracketed in red (eg. [96]). Conjurations and prayers are in red, as they appear in the original. I have preserved the unusual and expressive capitalization found in the original, as it adds character to the text. However, I revised the punctuation, replacing semicolons with periods to avoid run-on sentences and improve clarity. The figures and decorative design elements have been reproduced exactly as they appear within the original manuscript.
In an effort to approximate the text’s original form—before it was abbreviated or obscured—I have incorporated supplementary material from the Latin Clavicula Salomonis de Secretis, with specific reference to manuscripts DN91 and RTS 3352 II. At the end of each chapter there is an expandable menu with this material, and clarifying footnotes. To reduce the need for constant reference to footnotes, I have inserted supplementary material—such as descriptions of the Amalthei spirits and the pentacles—directly into the text in double square brackets. Since the applications of the Pentacles in UT differ significantly from those in CSDS, I have included a second tab displaying the corresponding Pentacle from CSDS to allow for easier comparison and cross-referencing.
The so-called “complete” manuscripts of CSDS append a third book—absent from UT—which treats the Planetary Intelligences and their intermediary spirits, the preparation of a magic stone, the use of pentacles, and the consecration of ritual tools. The material presents itself as a distinct treatise, as the author notes in the introduction: “where the most secret teachings have been condensed into a compendium.” Joseph Peterson points out that it is written in a distinctly more modern and eloquent Latin. The additional books are not mentioned, suggesting that the remaining chapters may represent a later addition. Regardless of their origin, I have excluded them from this particular overture.
By restoring UT to its exemplar, my purpose is not only to show how redaction shapes the character of magical texts—often abbreviated, expanded, or otherwise altered during transmission—but also to provide a faithful, accessible edition that allows for study, comparison, and practical use. My hope is that this translation will serve equally as a reference for scholars, a tool for practitioners, and a witness to the evolving history of Solomonic literature. For those interested in the complete CSDS, Joseph H. Peterson published a parallel Latin–English edition in 2018.
Abbreviations
⟦ … ⟧ = Text from Clavicula Salomonis De Secretis
[ … ] = Editorial additions supplied for clarity and smoother reading
[*…] = Correction
[+…] = Words added by editor
<…> = Error in the text that can be disregarded
. = “;” in original text
UT = Universal Treatise
CSDS = Clavicula Salomonis De Secretis
DN91 = Clavicula Salomonis De Secretis Ms in Dresden library, N.91
RPS = Clavicula Salomonis De Secretis Ms in the National Library of Poland, 3352 II
pp. 77 ff. Traité Universel des Clavicules de Salomon, 1796. Written in French. Includes 2 works, 1. La Clavicule ou la Clef de Salomon. 2. Traité Universel. It is this manuscript that the present translation represents.
Dres.N.91
De secretis Sapientiaaimi salomonis Clava In Nomine Adonay Tetragrammaton, Apyruch Exbranor Clavicula salomonis, ca. 1650-1700 (The Saxon State and University Library, Dresden) Written in Latin. Carefully written and complete. This is the manuscript quoted by Adelung.
RPS 3352 II
Clavicula Salomonis De Secretis In Nomine Adonay, Tetragrammaton, Apyruch Exbranor~, ca. 1600-1700 (Biblioteka Narodowa) This manuscript is very carefully executed, but unfortunately many drawings were left unfinished.
Secondary Sources
Armadel.The Grimoire of Armadel. Translated by S.L. MacGregor Mathers. York Beach, ME: Weiser Books, 1995.
Grimorium verum, vel probatissimae Salomonis Claviculae Rabini Hebraïci… de secrets curieux. Memphis: Chez Alibeck l’Égyptien, 1517 [1817].
Le Petit Robert: Dictionnaire de la langue française. Paris: Le Robert, 2022.
Les Véritables clavicules de Salomon, trésor des sciences occultes, suivies d’un grand nombre de secrets et notamment de la grande Kabbale dite du papillon vert. Memphis: Alibeck l’Égyptien, [ca. 1830].
Lewis, Charlton T., and Charles Short.A Latin Dictionary. Oxford: Clarendon Press, 1879.
Mathers, S.L. MacGregor, trans. The Key of Solomon the King (Clavicula Salomonis). London: G. Redway, 1889.
Peterson, Joseph H.Grimorium Verum: A Handbook of Black Magic. n.p.: CreateSpace Publishing, 2007.
———.The Secrets of Solomon: A Witch’s Handbook from the Trial Records of the Venetian Inquisition. Kasson: Twilit Grotto Press, 2018.
Skinner, Stephen, and David Rankine.The Veritable Key of Solomon: Volume 4 of Sourceworks of Ceremonial Magic. Singapore: Golden Hoard Press, 2017.
Stars of the Sciences (Nujum al-ʿUlūm). Chester Beatty IN2. Bijapur, 1570 (978 AH).
The Holy Bible: King James Version. New York: American Bible Society, 1999.
Standard Disclaimer
This translation is intended for scholarly and historical study. While some contemporary practitioners may find value in the ritual structures or symbolic frameworks preserved here, I do not condone or encourage the performance of operations that involve harm to animals, coercion, or other unethical acts. These texts reflect the metaphysical worldview of their time and should be approached with critical discernment and respect for ethical boundaries.
[77]
UNIVERSAL TREATISE OF THE KEYS OF SOLOMON
BOOK ONE
⟦Here begins the Key of Solomon, which was composed by the most wise Solomon, son of David, in order that he might instruct his children in the art Rabidmadar. They contain in the first part the most secret of secrets, most useful for every occasion, as you will see in the table of contents at the beginning.¹ The Second part of the pentacles teaches the arrangement according to place, day, hour, month, year, so that the spirit required for the work may appear, who, when asked about any matter whatsoever — whether political, philosophical, or any other — will respond precisely and most learnedly, without error.²⟧
VANT (BEFORE) you can succeed in the following operations, it is necessary to make the following figures, written on virgin parchment with your blood or with that of a male sea Turtle. Put the first letter of your Name in Circle A, and the first letter of your Surname in semi-circle B. For the best results, engrave these characters on an Emerald³, on a Ruby, or on a piece of Red Marble, or even on a piece of Heliotrope which is a stone that has great compatibility with the Solar Spirits,
[78]
and especially with those who are gentler than the others; If a women is to perform the operation, let her carry it [the stone] in her left pocket, or between her breasts. Let the man write this figure on the day of Mars. The woman can engrave it on all other days.
¹ CSDS gives a lists of thirteen secrets later in the text, namely:
To make it rain
To cause snow, To cause lightening
To not be cold
To not be hurt by great heat
To open closed things
To win the love of a young women
To Couple with a beloved women
To have as many coins as you desire
To become invisible
In order that an enemy may die
To hear pleasant music
That the deceased may appear living and speak with us
The UT manuscripts include only five of the secrets and no table of contents. This corresponds exactly to Lund 196934 and Lansdowne 1202, Les vraies Clavicules du. Roi Salomon. Par Armadel which indicates a relationship between them. Although Book I and II correspond, Book III is absent. Book IV substitutes the pentacles from Key of Solomon proper for the pentacles of the Amalthei spirits. This makes it unlikely that one manuscript was copied from the other; instead, both seem to derive from a common ancestor.
² This introductory paragraph has been omitted from our manuscript. I have restored it from Clavicula Salomonis De Secretis MS RPS 3352. Although less elaborate, it is not unlike other Key of Solomon introductions. It is the only part of the manuscript that discloses the attribution to Rabidmadar. Later, Rabidmadar is described as the secretary of Sigambach.
³ RPS gives green jasper
Figure from DN91:
Concerning The Spirits & Their Power
⟦The Spirits are certain hidden powers, who will not unite or enter into alliance except by a pact, through the mediation of a special Character inscribed by the will of Sigambach or his secretary Rabidmadar, by which they are brought to serve.
Nevertheless, this Character is nothing other than a distinguishing emblem, so that friends may be separated from enemies. For both are so numerous that they cannot be distinguished or recognized except by some emblem. Thus, when friends call upon them, the spirits bring help. Yet they will not bring help unless you first show some distinguishing declaration, such as the pact entered into between you and itself as a friend, and the suitable offering you shall have shown. Understand the true Friend to be the one whom the spirit willingly allows to assume dominion.
Therefore, you will nor be able to discern the manner of making the pact from what follow without careful study. For the matter is plainly obscure, and too clear if it be explained by some person. But such an explanation ought not be given without the command of Rabidmadar himself, unless first a great weight of gold is offered, as a bond to the spirits of the East, fumigated with kindled frankincense, and sprinkled with one’s own blood, with certain invocations.
Let this not be made generally known, I have not wished to declare to you; it is enough that the whole matter is contained in this booklet, if you will carefully observe.
The pact is twofold, but the spirits are many: some superior, some inferior.⁰⟧
The Superior Spirit is the Prince who is called Lucifer. After him comes Belzebut. The inferior Spirits who are subject to Lucifer inhabit Europe and Asia. Those who depend upon Belzebut, are in America¹. Lucifer and Belzebut have under them two Chiefs who command their Subjects, and to whom all power is attributed and direct everything that happens throughout the world. They appear to their Subjects, in the form of a Horse, Serpent or a Goat, and to their leaders, in their ordinary form.²
When you wish to obtain something from them [the subordinates] you must first have their [Lucifer’s] Character in your hand, and if you forget it to [sacrifice to them, the offering might be ineffective and], [79] you risk irritating them. Lucifer has under him, Sirachi and Satanachi.
See their Characters below: Sirachi or Sathanachi
The Spirits under Belzebut, are: Agaterop, and Hymaeth.
Here are their Characters: Agaterop: Hymaeth: or³
The Leaders of Elector [*Elestor], are: Stephanuta, and Resbiroth, of whose Characters are: StephanutaResbiroth
[+Spirits Under Duke Syrach⁴]
There are many other principle Spirits besides those of which we have just spoken, who have [Duke] Syrachi for their Leader. Their names and their characters are in accordance with their powers.
Elanthil, or Chauntha, has power over all Riches that which he can give and take away. Here is his Character:
Rosochim, or Roschim, gives and takes away the the ability to know what is happening in the affairs of the State: or even
Beschard, has power over the Winds, Ice, thunderbolts, Hail, snow, rains of toads, and other seasonal bad weather. Here is his Character:
[80]
Frimollh, has power over everything regarding love, it excites and hinders passions, can extinguish or increase love in a young girl [¹maid], and may cause a woman to miscarry. His Character is drawn as follows:
Mertiel, or Jeurtiel, will transport you wherever you want in an instant. His Character is as follows:
Syrunel or Slitareth, will make audiences feel as they wish, by day, or by night. Here is his Character:
Syrechael offers other items. He presides over firearms. His Character is as follows:
Stepoth will show you, or bring you whoever you want from the most distant regions. Here is his Character:
Fegol will show you horrible Monsters and Chimeras. Here is his Character:
Stumet will meddle with Scriptures [and will bring to anyone whatever books you wish], and his Character follows here: or
[81]
Frastiel or Frultiel, will bring you anyone dead [or alive] as you wish. His Character follows:
Galoneti causes and cures all kinds of diseases, even Venereal. Here is his Character:
Surgatha has the power to open all things locked. His Character is thus drawn:
Menail can render you invisible. Here is his Character:
Glitia prepares sumptuous Banquets, exquisite dishes and delicious wines. His Character follows:
[+Spirits Under Satanachi]
There are forty-four Demons under the leadership of Satanachi, whose four principals are Surgunth, Kramaéël, Suffuriel, and Irmasial. Here are their Characters:
Surgunt
Kramaël
Suffigidel
Irmasdal
In the chapter that follows on Conjurations, we will see the manner of commanding, not only the spirits [82] we just spoke about, but also the spirits whose virtues we will speak of hereafter.
There are also millions of Spirits whose names we do not know, but knowing them would be trivial. Whoever has acquired the power to command their leader, can easily make their leader’s subordinates obey him. Even so, it is impossible to bring just one Spirit alone. In conclusion, we will simply mention the Names of principal Spirits who command the others.
Dagoterapar, and Eliogaphatel, rule the underground places, where the Treasures under the supervision of Resbiroth lay. In principle, there is also Hacel and Sergulas, of whose character is: or even:
Hacel teaches how to write all kinds of Letters, as well as to speak all kinds of Languages, to discover secretly written Letters, and to find their meaning, His character is as follows: or even:
Sergulas provides all sorts of instruments to create all kinds of Machines. Here are his Characters: or or
There are other Spirits of Air and of Fire, which are not necessary for our Operations.
⟦Finally therefore, in order to bring this chapter to a close: spirits either communicate visibly or invisibly. Those who communicate visibly are earthly; those who communicate invisibly are airy. In this booklet we deal with those who communicate visibly, for we have written another about the invisible ones, which is also entitled the Clavicula. The invisible ones do not produce such great effects; yet they have this advantage, that they can be carried about in a ring.
These things have been said about the spirits, so that what follows may be better understood...⁵⟧
⁰ This section which introduces the chapter on spirits (De spiritibus Diatribe) in CSDS has been redacted from UT. In its absence, there is nothing that explains the purpose of the above figure as a badge of protection, clearly indicating you a friend and lawful master to the Chthonic spirits.
¹ Elestor has been omitted. RSP has a more accurate reading: “the names of the Emperor, the Prince, and the Count are Lucifer, Belebuth, and Elestor. The inferiors who are subordinate to Lucifer inhabit Europe and Asia; those subordinate to Belzebuth inhabit Africa; those subordinate to Elestor inhabit America.”
² The physical form or appearance of the Superior Spirits in UT has been greatly abbreviated. According to RSP:
Lucifer has the shape of a boy
Belzebuth is emperor of the spirits
Elestor(GV has “Astaroth”) is winged and black
³ An additional marginal insertion by a later hand.
⁴ List of spirits who have Duke Syrach for their Leader according to RPS.
Claunth.
Reschin.
Beschard.
Frimodth.
Klepoth.
Klio.
Merfiel.
Glithrel.
Sirkael.
Hepath.
Segol.
Humeth.
Frulthiel
Galand.
Surgath.
Menail.
Fruthmerl.
Hurchetmigarot.
⁵ This paragraph closes the chapter concerning the spirits or Discourse concerning the spirits (De Spiritus Diatribe) as CSDS has it. It has been omitted from UT. Its distinction from the Key of Solomon proper warrants its inclusion.
[+CONCERNING THE WAND]
[83]
To make the key to the Work, or the Wand¹, it must be from Hazel², and cut when the Sun enters Gemini, in the day and hour of Saturn, when the Moon is in its Crescent.
You have to fast three days before going to the woods to cut it. It is necessary to engrave at both ends these Characters . When you want to perform your operation, you hold it in your left hand, and when you don’t need to use it anymore, wrap it in a cloth of black silk or black wool. It must be two feet long. Be sure that you do not speak to anyone the day you cut it. Furthermore, it should be cut into a triangular shape as shown below:
Here are the Names that you must put on each side of the triangle³, and write it with some blood from the Finger of Saturn⁴.
☞Premiere Angle.
☞Second Angle.
☞Third Angle.
The wand needs to be wrapped in a piece of black cloth, as I have already said, and when you want to use it, you have to hold it in the air, naming the Spirits which you are conjuring and then place it [84] on the Circles, Characters, or Talismans⁵.
¹ The key to the Work (La Clef de l’Oeuvre), or the Wand, is not present in CSDS however it is present in manuscripts of Les vrais clavicules de Roi Salomon par Armadel (i.e. Lund 196934 and Lansdowne 1202)
² The text reads, Coudrier (or “Corylus”) the scientific name for the Hazel tree.
³ “Putting it on each side of the Triangle” means, “draw it on each edge.”
⁴ Saturn is the longest middle finger. In palmistry, Saturn is understood to be the finger of authority however it’s better known as “flipping the bird.”
⁵ Medailles
Figure of the wand from par Armadel (LUND):
[+EXPERIMENTS WITH THE SPIRITS¹]
⟦The first part now follows, concerning the most secret of secrets, the catalogue of which is here set down, as we promised in the prelude of this booklet.
To make it rain
To cause snow, To cause lightening
To not be cold
To not be hurt by great heat
To open closed things
To win the love of a young women
To Couple with a beloved women
To have as many coins as you desire
To become invisible
In order that an enemy may die
To hear pleasant music
That the deceased may appear living and speak with us⟧
To Make it Rain.
TAKE some brine (marinée), and place it in a Circle marked on the earth, as evidenced in the Chapter on the Circle. Put the Heliotrope stone on right side of the staff, write the characters of Bécard on the left side, and the characters of Eliogaphatel in the middle, and holding onto the Staff, say these words:
“Eliogaphatel, Heaven composed of clouds, dissolve now into water.”
When the words are spoken, the rain will fall in abundance.
To make the brine, take some river water, and put a little salt in it with some mud. Boil it for a quarter of hour on the fire, and throw in a little [ground] pumice stone, and so it is made.
D.D. is the circle. A. is the heliotrope, B. is the character of Beschard, C. is the character of Elelogaphatel, E. is the sign or figure of the sun.
To Make it Snow.
DO as above, using the prescribed Brine (Bau marinée), but instead of characters of Eliogaplhatel, use those of Lucifer.
To Open All Closed Doors.
TAKE a Loadstone, and above it make the [85] sign of Saint Andrew’s Cross³. Place the magic wand on it⁴, inscribe a Circle around it, and in the Circle [inscribe a] Square. In the corners put the characters of Surgath, and around the Circle, put four branches of lunarie (Honesty herb), and say these words in a low voice, piously holding the stone in your hands:
Then cover everything with Lead Filings. If you carry the Lodestone with you, or in front of you, and you place it on anything that is closed, it will immediately open.
To Have As Many Gold Coins As You Want.
TO have as many [gold pieces] as you wish, make as many round circles of prepared parchment as mentioned below. Glue them together, and on each side make the mark of the Coin you wish to obtain. Then make a Circle with the three characters of Claunth. Next, raise all the parchments up high, and say these words through the keyhole of your Room, holding the Wand:
Say them in the evening, and go to sleep; then, after an hour without think- [86] ing of Silver or Gold, instead of parchment, you will have pieces of real value.
¹It is not made entirely clear, and intentionally so, how the chapter on Experiments corresponds with the previous chapter on the Spirits. UT doesn’t include a heading title for the Experiments nor all the figures that correspond with each experiment. By supplementing this material from CSDS, it should be clear that each experiment corresponds with a spirit and their characters.
² This material appears in CSDS but has been cut from UT. Its absence would make this experiment very difficult if not impossible.
³ Saint Andrew’s Cross, also known as the “saltire” or “crux decussata”, is a heraldic symbol in the form of a diagonal cross (☓). The word comes from the Middle French sautoir, Medieval Latin saltatoria (“stirrup”).
⁴ The instructions for this experiment are particularly lacking when compared to the Latin original. Although UT says to ambiguously place the wand on the stone. CSDS clarifies the meaning to be an alternative to making the sign of the Saint Andrew’s Cross with your hand. Instead you can use two magic wand to make the sign of the cross. The sign of the cross should be made 3 times which is also lacking here.
HERE ENDS
THE
FIRST BOOK
OF THE
KEYS
OF
SOLOMON
[87]
B O O K T W O
OF THE KEYS OF SOLOMON
T IS necessary before beginning anything, to invoke the Name of the LORD, on whom all things, celestial, or earthly, depend, and whom the good and evil sprits honor.
To possess this knowledge IT IS necessary, to have the fear of God, be pure of heart, be of good repute, nor give into the pleasures of the flesh.
All of THESE Arts depend on the Celestial Intelligences, which after GOD, cause the whole world to move: Above all else do not summon the lower spirits, if you have not conjured the higher ones who are as many as there are heavens, elements, and numbering thirteen in all.
[88]
Oriphiel, has under him, 10,000 spirits,. here10,000
Firminamentum ,9,800¹
Magriel ,9,100
Uriel ,5,000
Pamachiel ,4,040
Pomeriel ,3,100
Sabriel ,2,000
Necariel ,1,500
Charariel ,500
Ponteriel , or Pentacriel ,200
Araton ,150
Agiaton ,130
Begud ,105
Tainor , or Tainet ,100
The other Spirits, both good and evil, depend on of these Intelligences, and they are ready to obey the commandments of their Superiors, and they have no other name than the Amalthei. ²
¹ “Firminamentum” (Firmament) is not a spirit. The Firmament is governed through the intelligence Magriel, and the scribe was likely confused by his exemplar. Numerous manuscripts contain this same catalog of Amalthei spirits, many of which are depicted on a geocentric diagram of the celestial spheres. The second outer ring includes the phrase “Firminamentum seu coelum | Magriel.” It seems the scribe copied from this diagram but failed to notice that the entry referred to Magriel. Since the same mistake appears in Wellcome 4659, which is apparently earlier, this suggests that the present manuscript may derive from it—or from a still earlier source containing the same figure.
² This manuscript lacks the planetary associations, which I have supplemented below from Dresden N.91, Clavicula Solomonis de Secretis (1600–1700).
The Primum Mobile is governed through the intelligence Orifiel. The Firmament is governed through the intelligence Magriel. ♄ Saturn through Uriel. ♃ Jupiter through Pamechiel. ♂ Mars through Pomeriel. ☉ The Sun through Sabriel. ♀ Venus through Uchariel. ☿ Mercury through Charariel. ☾ The Moon through Parntheriel. 🜂 Fire through Araton. 🜁 The Air through Agiaton. 🜄 Water through Begud. 🜃 The Earth through Tainor.
C O N C E R N I N G T H E V I R T U E O F T H E X I I I
Superior Intelligences.
Orifiel is closest to the God abode, and the Prince of all the others. He possess divine Knowledge, THEREFORE, Theology [89] Metaphysics, prophecy, and can cause you to be transported in an instant from one place to another. He can make you invisible, teaches things from the past and those yet to come. He teaches those who conjure him through his his lower [inferior] spirits. ⟦According to CSDS, he also teaches mystical writings, religion, for the body be in many places at the same time, returns all those serving him kindly back to God⟧
Magriel bestows the Art of divination, teaches Politics, reveals the Secrets of the Heart, puts people in their Place, educates others, and also bestows knowledge of the Stars. ⟦According to CSDS, he also teaches astronomy, astrology, celestial phenomena, and the composition of sigils, secrets of kings, princes, and common people, and casts down the mighty and raises up those he chooses.⟧
Uriel teaches Geometry and Perspective [Optics?], he infuses Knowledge so as to bestow with intelligence in an instant, makes men studious, virtuous and amiable: he has the power to bestow men with the lightness of the Birds in order to fly through the air, and be bestows invisibility. ⟦According to CSDS, he also teaches arithmetic and natural magic and subjects subordinate to those⟧
Pamachiel gives the power to interpret Dreams, teaches the properties of animals, which he commands, he makes men see Monsters, he bestows life and death, presides over the hunting and fishing, and transforms men into Pigs, Dogs, and Bulls, etc. ⟦CSDS clarifies that he makes men see monstrous “animals” and it is animals specifically that he bestows life and death⟧
Pomeriel makes men courageous, creates into warriors, makes them invincible, invulnerable, reveals the Secrets of the enemy, makes attacking Cities profitable, and allows them to uncover the weak points so they may enter. ⟦According to CSDS, he also teachers pyrotechnics, iron works, and the smelting of metals⟧
Sabriel experiments with Alchemy and the transmutation of Metals, draws the Dead from their graves, hinders the course [90] of the Sun, excites Meteor showers, and prolongs the life of men. ⟦According to CSDS, he also teaches sculpture, properties of stones, metals, and images and he can also call forth weapons, armies, or animals of the sky.⟧
Necariel teaches Grammar, Logic, Medicine, and all the liberal Arts, the properties of unknown herbs, imparts admirable virtues to plants, makes men healthy, transforms old age into youth, grants death and life. ⟦According to CSDS, this spirit is Uchariel⟧
Chararial provides the means to be loved, makes men pleasing to women, such that with a single glance they become infatuated, inspires modesty and the virtue owed to their husbands, grants and removes reproductive power, noble lineage, gives beauty, kindles and extinguishes love.
Pantériel masters the Art of the Juggler, is involved in Commerce on land and sea; he presides over games of chance, frees prisoners, and prevents Navigators from being drowned by storms. ⟦According to CSDS, he can remove the pain of torture allowing one to escape the hands of a judge⟧
⟦Araton is indexed above but these virtues are missing from the text. According to CSDS, he possesses the arts of weaponry (or war machines), and prevents a man from being harmed by them or by fire. He enables a person to walk safely and without any danger through flames and fire. He can burn and subject to fire whatever he wishes—houses, cities, entire communities, indeed the whole universe—if God permits.⟧
Agiaton possesses the Art of divination by the flight of Birds, [and] by the movement of Waters, teaches the properties of Fish, and reveals Treasures hidden in the sea. ⟦According to CSDS, he also renders the air healthful to humans—or pestilential. If he wishes, he can cause a man to be carried in the clouds, and that invisibly.⟧
Bégud has oversight over the Waters, delays or propels Ships, calms or stirs up storms, and takes part in sea battles. He also presides over rivers, lakes, and streams. ⟦According to CSDS, his oversight extends to divination through water, teaching the properties of fish, and the treasures hidden in the sea. He also has the means of descending to the bottom of the sea; he delays ships when he wills, and quickly leads sailors wherever they desire.⟧
Tainor teaches Agriculture, makes the field fertile or destroys the harvests; he also presides over vineyards, gives [91] fine Wines, or causes the Grapes to flow. ⟦CSDS doesn’t discuss grapes or vineyards but it states that he brings forth uncertain animals and kills them when he wills. He reveals treasures hidden in the earth, opens the ground, and when he desires, swallows entire cities. He causes floods, and averts them at will. He halts the motions of artificial devices, such as clocks and all things that move through water, lightness, or heaviness.⟧
Thus, you see what you should expect from each Intelligence, and to what they are suited. You can therefore conjure each of them for things related to their domain and what they preside over. Above all, do not forget to ask each one only for that which they are skilled in, without demanding from one what belongs to another. And by doing what is prescribed in the Chapter on Conjurations, you can be sure of obtaining what you seek—provided that you are prepared and possess the required qualities. Above all, remember that purity of body and spirit is a necessary Gift for achieving any end.
END
OF THE
2ND BOOK
OF THE
KEYS
OF
SOLOMON
[92] Blank Page
[93]
B O O K T H R E E
OF THE KEYS OF SOLOMON
OUR (IN) order to benefit from all these Spirits and attain the virtues attributed to each, Magicians make use of several Instruments, NAMELY, the Circle, the Pentacle, the Sword, the Exorcised Water, the Fumigations or Perfumes, the Blood, the Ink, the Virgin Parchment, Time and Place, Invocations and Conjurations of the Spirits — all of which we shall treat in ten Chapters, without which one cannot understand, Operate, or undertake anything found in this Treatise. For although it is divided into four Books or Parts, it is nevertheless a whole, from which nothing may be omitted.
C H A P T E R I .
Concerning the Circle.
[94]
WHEN you want to perform your operation, in your chosen place, make a Circle in a square in which you can fit comfortably with another person(s). Divide the circle and square into four equal parts that correspond to the four parts of the world. For what remains, see the following figure to assure you comply with it.¹ Before entering the Circle, sprinkle it with exorcized water, and say with your Companions the following prayer.
Prayer
“Conditor coeli & terræ qui per tua Sacro Sancta mysteria, servis tuis, ut miracula abstrahent quando opus. Vel exaudi nunc preces famuli tui & promissionen tuam conserva omnenque que malignum spiritum ab hoc circulo repelle, sitque mihi quæso propagnaculum et præsidium ab amni immunda Creatura, sitque tibi laus honor & gloria; Per omnia sæcula seculorum.”
The form of the Circle follows, without which all operations would be in vain.
[95]
When we speak of the circle in the context of the Magical Arts, we are referring to the Circle of Solomon and not other common Circles, because it is only within this one that we find the Most Holy and Most High Names of the Lord ADONAY and AGLA.
Below are additional renditions of the circle from other manuscripts, [From left to right] Dres. N.91, Wellcome 4667, and Wellcome 4659. As shown in the figures below, the ineffable name Adonay, should be written between the two concentric circles and the name Agla in each angle of the square. The present manuscript references the inclusion of these names but omits the full instructions.
This circular diagram differs from those found in other manuscripts of the same text in its stark simplicity: a basic “circle within a square,” with the corners reinforced by what appear to be daggers marking the four parts of the world—that is, the cardinal directions. To the right is a magical circle (mandal) from the Arabic grimoire tradition, found in Taskhīrāt within Nujūm al-ʿUlūm (Chester Beatty MS IN2, 1570). Its corners are marked with iron rods (mīle fūlādī) and daggers (kārdhā), emphasizing both spatial orientation and ritual potency.
C H A P T E R I I .
Concerning the Pentacle.
THE Pentacle is the main instrument of the Art, because without it, you cannot perform any operation. In it is all virtue and power – it is through this that all the spirits good, or bad, are forced to obey and come when the one who performs the operation commands them.
Take note, that for each Spirit you invoke, the Pentacle always remains the same, large or small, but in accordance to the characteristics of Spirits that you are invoking. You must place the character of each respective spirit into the pentacle [when invoking them]. You prepare the Pentacle as follows.
Take four metals¹ in equal parts and a glass full of Heliotrope juice, and June grass that you will fill the glass with when the Sun enters Cancer. You will pour all of this on the fire that you exorcise in this way:
[96]
“I exorcise thee Creature of Fire, by the names of the Most High Iskios and Iskivios, that all unclaen Spirits flee from thee, and let everything be done in accordance with the will of the Most High who lives and reigns through all the ages.”
Having said that, pour the aforementioned mixture in a mold sunken into the sand in the shape of an octagon, before sunrise, at the time of the heat wave, and when the moon is full.
The Pentacle must be engraved in this manner while reciting these words ten times:
You must write in the four corners, the name of the intelligence you are working with, as you can see [in the example] below; Orifiel.
[97]
If you want to obtain something from Megriel [for example], you have to engrave Megriel in the angles of the Pentacle.
There are as many small Pentacles as there are Secrets of Art and Science, which were given to us by the Amathei Spirits, and which are very useful characters for several experiments, of which this is the composition.
You will take a piece of virgin parchment², on which you will write the Characters that are noted in the fourth Book of the Keys.
² “Carte-vierge” lit. “Blank card” I translate as “Virgin Parchment”.
Below is the Great Pentacle (Pentaculum Magnum) from Dresd.N.9. Note the additional diamond shape around the central Character with the Hebrew letter, “ת” (?) at each of its four corners and “tetra / gram / ma / ton” on its four sides.
C H A P T E R I I I .
Concerning the Sword.¹
YOU must have a Knife² made of steel³, three feet long, whose handle is made of crystal, marked with the Characters as shown below, written under the full Moon, with human blood. You should ⟦dedicate a holy mass over it⟧ and hold it in your left hand ⟦covered with the priestly stole⟧ , and having entered the Circle, await the arrival of the Spirits ⟦at which time it should be uncovered to them⟧.⁴
Here is the shape of the Sword (Glaive), and the Characters that must be on it.
¹ The text reads Glaive which is Middle English (denoting a lance or halberd): from Old French, apparently from Latin gladius ‘sword’.
² Couteau lit. A Knife; a Dagger.
³ d’acier (“of steel”). RPS and DN91 read ex chalibe which can mean either “iron or steel”. Chalybs is from the Ancient Greek χάλυψ which was used to refer to weapons or implements made from iron or steel. All steel contains iron, but it also contains carbon. The addition of carbon is what distinguishes iron from steel. Either will do, as long as it’s keep polished (or “Bright”). Thank you Joseph H. Peterson for the clarification.
⁴ CSDS adds that a Mass (misa) should be celebrated over the object. While held in the left hand, it must remain covered with the priestly stole (stola) until the spirits arrive, at which point it is to be uncovered before them.
C H A P T E R I V .
Concerning the Blessed Water
Take some Holy Water, which Priests use, and [98] sprinkle all the necessary objects while saying:
“Lord Adonay, help me in the operation that I am about to undertake. Make the Spirits that I call to my aide, be ready for my commands, all for your glory, for you alone are everything, and will be until the end of the ages.”
C H A P T E R V .
Concerning the Robe.
It [the Robe] must be that of a Pontiff, or a Priest and with all the ornaments they use. After having blessed it, you will dress yourself in it while reciting this prayer [3 times¹]:
Make the Perfumes from Aloes, Musk, and Balm. Put everything together in a vase whose lid has been pierced, and when it is time you will throw the mixture into the fire, while reciting the following prayer:
[99]
“DOMINE malignos odio habui et legeni tuam dilexi Suscipe me secumdum eloquium tuum et non confundas me, adjuva me et salvus ero et meditabor in justificationibus tuis semper.¹”
Then keep these perfumed items to use during your operations.
¹ “LORD, I have hated the wicked and have loved your law. Please take me along with your speech and do not disappoint me; help me and I will be safe and I will always meditate on your justifications.” [Psalms 118:1134,116-117]
The form of the mixing vessel from Rps 3352 II
C H A P T E R V I I .
Concerning the Blood & Ink.
THE Blood with which you must write, must be of a brave man, or of a girl whose temperament is warm¹ or from the animal kingdom. For example, the blood of a Scorpion, a rooster, a dog, or an owl which you will keep in a brazen² vessel to use, ready for use in your Conjuration. For the work, it may be common [blood], but you should take care to exorcise it before using it, as it has been said above.³
² De Secretis (RPS 3352 II) reads aeneus which can mean brass or copper.
³ De Secretis (RPS 3352 II) also says to mix the ink with a little consecrated water (parum aquae benedictae) while reciting, “Sprinkle me, O Lord…”.
C H A P T E R V I I I .
Concerning the Virgin Parchment.
HERE is the preparation of the parchment that is called in the art, [100] “Virgin parchment”. Take the skin of a goat¹ that you sacrificed with the sword, and after you have prepared it, dry it in the sun during a full moon. You must perfume it, and then put it in a Box made of hazel wood², and keep it to use until the occasion comes.
¹ De Secretis (RPS 3352 II) specifies a red deer (). Peterson points out that red deer parchment is traditional in Jewish religion and magic.
² Ibid. No mention of fumigation with incense nor a box for storage. Instead, a Mass of the Nativity of Christ should be sung over it.
C H A P T E R I X .
Concerning the Place & Time.
Choose a place far from any other people, and if possible, on the top of some Mountain towards the North, or in a Forest. You could also choose an underground room, provided that there is an opening on the Northern side.
The most propitious time to carry out the operation and invoke the spirits is on a morning before sunrise, or alternatively in the evening during sunset. There should be no clouds in the sky, and above all else that it is temperate. Always face towards the North.
When you arrive at the place you have chosen, start by making a fire, and taking out your perfumes, throwing them on to it as it has been said above. The Master should then order his Companions [101] to recite a Prayer, of which we have already spoken.
C H A P T E R X .
Concerning the Invocations & Conjurations of the Spirits.
Having prepared everything that has already been mentioned, and having fasted for seven days during which, you have been reciting the prescribed prayers, transport yourselves to the predefined location with your companions, provided you have all the things necessary to perform your operation. Having arrived, prepare the circle, then put on the robe which we have already mentioned, along with all the necessary things you need. Hold the Sword in your left hand, and the pentacle in your right, then enter into the Circle. With your head straight, fall upon on your knees with your Companions, recite the following prayer in which are found the Seventy-two Sacred Names for the invocation of the Spirits, given by God Himself to those who have been initiated into the Mysteries.
Having said this Prayer with great humility and devotion, turned towards the North, you should invoke the Spirits or Intelligences who make the Heavenly Spheres revolve, and name the thing you most wish to obtain, and proceed as follows:
“I conjure you Intelligences of N, who govern the World by the command of the Most High, by the Holy Names that God revealed to his Servants, to implore your help in their time of need. I therefore invoke you, and Beg you to send me your Amatheý Servant, so that they may do what I desire. By your Name, prevent that inspiring me from the terror. Make them appear to me in fair human form, or in that of a gentle and domestic animal.”
[103]
Having recited this invocation, you will sacrifice a Rooster with the Sword prepared in the name of the Intelligence that you have invoked, and then throw it into the fire. Exorcise and reduce the remains to powder, gather them up and mix them with water, and drink it [the potion] with your Companions while reciting these words:
“Gogmagog bibimus, Gogmagog vincimus.²”
Everything being done, hold your Sword in your left hand, and the pentacle in your right, and turning towards the North, recite these words:
“Hahial haih, He who is not made in the Image of God, we conjure you by the great and ineffable Name Tetragrammaton, and by your Princes of whom you are only the Almat[h]ei, to appear immediately and to obey.”
For a second time, say the Prayer of the Seventy-two Names, and having spoken it, whistle³ to the four parts of the world marked in the Circle, but if you see nothing, recite the following Conjuration which is all-potent:
“Demon, I conjure you by the Name Adonay, by that of Elohim, by the ineffable Name On Sabaoth Saday, and finally by this Prayer:
“Ancor Ecomenia Cachio interam bichios Poliseps, Doffieanus Calastrici Becamen Agiani Tembial Bara Faralgah, Monfaras Belgut Palatim malmas Dacebeai acham ut apparatis mihi in pulchra & visibili forma.”⁴
You will immediately hear roaring and songs with [104] various instruments such as Drums, Guitars, Harps and Clarinets. You will see flames, but have no fear; because after these appearances, the Spirits will take on a human form, or that of domesticated animals. Then present the Pentacle to them, saying:
“Behold your confusion, behold my sword, do not become more rebellious, but be obedient.“
You can now ask them what you want and they will tell you what you want to know, and lead you where you want without ever abandoning you until you have given them permission to leave. The greatest necessity is to prepare the circle well—it serves as a rampart, and fortification against evil spirits for all of your operations.
We have hitherto taught the way of the Sages, by which all things can be done and obtained. Woe to him who uses it for evil purposes. Once you have attracted the good will of the good Spirits⁵, you will live in honor, and nothing will be impossible for you. To crown the work, We are going to reveal the different Pentacles [in the next book].
¹ CSDS says to add the ashes to red wine with holy water.
² CSDS reads, Gog Magog capimus, God magog bibimus, Gog Magog uincimus (“Gog Magog we seize, God magog we drink, Gog Magog we conquer.”)
³ Perhaps Sifflerez (“Whistle”) implies that the invocation is to be chanted or sung like a hymn.
⁴ ut apparatis mihi in pulchra & visibili forma (“that you appear to me in a beautiful and visible form”)
⁵ The text reads, Génies (i.e. Jinn). Everywhere else in the text it reads, Esprits. For consistency, I have translated this as “Spirits”.
END
OF
THE
IIIrd KEY
OF
SOLOMON
[105]
B O O K F O U R
OF THE KEYS OF SOLOMON
Concerning the Experiments.
t only remains for us to discuss the Experiments, and how one can acquire all things by the different Pentacles¹ [each Pentacle corresponds to one of the 13 aforementioned Amalthi Spirits]. We begin with the characters of Orifiel; Remember that everything must be done according to what we previously said, and written on virgin parchment.
According to RPS and DN91, the pentacle is for knowledge in science. It says that you must read the Mass of the Holy Cross (missa sancte crucis) over the pentacle and if you are reading books on such sciences, you suspend it from the right-hand side of your head, not over your heart. The pentacle has the word osanna written four times around its center. Peterson notes that Osana (Heb. hosanna) is an appeal for divine help.
WHEN you want to instantly transport yourself to a distant place, create the following Pentacle, in the day and hour of Jupiter, and when you want to perform your operation, place it under the soles of your shoes.
* The pentacle has the word nommah which is a Proto-Indo-Aryan word: *námas. Sanskrit: नमस् (námas). Proto-Iranian: *námah. Old Avestan: 𐬥𐬆𐬨𐬀𐬢𐬵𐬋 ⇒ Proto-Iranian: *namaHčah. It is common in Buddhist and Hinduist mantras which means “obeisance”. It is also in many Arabic incantations and the Latin Almandal also includes this word in the four conjurations.
RPS gives a slightly different purpose, “for two bodies in the same place” (Ut duo corpora sint in eodema loco). The word at the center of the pentacle is Panther, not Nommah. RPS gives the day and hour as Mercury where as DN91 corresponds with the day and hour as Jupiter but adds that this pentacle “counters the amuses of men” (quia hominum insidiis auersatur).
According to RPS, the pentacle that follows (the 5th pentacle) is for Invisibility, not this pentacle. RPS gives, “in order that the person can be seen in several places” (Ut homo repertatur In pluribus locis). DN91 says to compose this pentacle on the day and hour of Mercury that rules and place the pentacle under the sole of your shoe.
* On the left and right of this pentacle is the word ain which is the Arabic letter ʿayn (ع), one of the most common and phonetically the deepest letters in the Arabic alphabet. In addition the word ayn carries the sense of ‘a water source in the desert’.
TO make a Dead man speak, you will draw the fourth Pentacle with the blood of an Owl, before Sunrise, during the day and hour of the Moon, and hold it in your right hand, while pronouncing these words:
RPS provides similar instructions but with the outcome of invisibility and these, presumably more accurate, words of power:
“In the name of Gog Magog¹, I become Invisible!”
Furthermore, it should be drawn with blood of a “small” owl and rather than stating the day and hour of the Moon, it merely reads “on a Monday before sunrise” (die lune ante ortum solis) which of course means the same in astrology. It says you will become invisible if you hold it in your hand uncovered, and become visible if you cover it.
¹ The names Gog and magog are commonly used in Arabic incantations (‘azā’im). In addition, the pentacle has the words Nun and Mim which are Arabic letters. “Nun” refers to the letter “ن” (pronounced like “n” in English), and “Mim” refers to the letter “م” (pronounced like “m” in English). This is compelling because in classical Arabic, the root mim-nun-ayn (م ن ع), carries the connotations: to prevent, hinder, hold back, restrain, deny, impede, resist, forbid, refuse, prohibit, to guard, defend, or to protect. This is only logical given this pentacle is for invisibility. Although not present in UT, CSDS includes subsequent pentacles with the Arabic letters thaa (ث), the fourth letter in the Arabic alphabet and “jim” (ﺝ). With so many pentacles with Arabic letter sounds and forms, it is possible that the original text had a pentacle for every letter of the Arabic alphabet. In fact, in Islamic mysticism each Arabic letter has unique properties which can be used for magical ends. In Arabic grimoires (e.g., The Splendid Pearl in Spirit Invocation and the Oaths of the Alphabet), each letter is associated with jinn which is used to construct seals (khawatim).
F I F T H P E N T A C L E .
Magriel
IF you want acquire knowledge of the Sciences of Magriel, make the fifth Pentacle.
RPS gives the same, “To know anything that can be comprehended by people” (Ut Scias Quidquid Est In Intellect hominum) but provides the requisite detail that you must bring this Pentacle under the light of the shining moon. Only then, with this Pentacle, will you hear a voice and know everything which you desire, and have whatever secret you wish to be revealed explained to you.
RPS gives the same quality, to aquire great honor (Ad Aquiras magnos honores) yet again providing requisite details redacted from UT. It says that after drawing the pentacle you should wrap it in a silk cloth and carry it with you always, especially when you are in the presence of kings, princes, and other significant people.
BY carrying the eighth Pentacle on you, you will be loved and well received everywhere. Create it to make Euriel favorable towards you. It must be done in the Moonlight, and during the day and hour of Saturn.
To obtain the knowledge and arts of Uriel (habeas scientias et artes Urielis) which will apparently make you modest, virtuous, studious, and likable by everyone (uerecundus, uirtuosus, studiosus, et culibet personę amabilis). RPS and DN91 give a different pentacle with this description. The closest CSDS pentacle given by Wellcome is perhaps the first pentacle of Pomeriel.
THE ninth Pentacle is made to acquire the science [c. knowledge] of Pomeriel. It must be inscribed with the blood of a Hoopoe during the day and hour of Jupiter.
Contrary to Wellcome, DN91 gives this pentacle for acquiring the art of Sabirel (artium quę sunt sub Sabriele) and to be made on the day and hour of Venus. It is worth noting that the UT manuscripts have the descriptions above the drawings of the pentacles. This is not the case with most CSDS which have them below. Even as I compared manuscripts, it was difficult to keep them straight. Perhaps the content from the exemplar has been swapped in certain cases. In the CSDS manuscripts, the following pentacle does in fact specify blood of a Hoopoe as given for the 9th pentacle in the Wellcome manuscripts.
THE tenth Pentacle is made to make Sabriel propitious on the Day and hour of Venus. It is especially propitious for Lovers and you will be well received by Women, as long as you wear it on your left side.
This pentacle most closely resembles the tenth pentacle but the description corresponds with the eighth pentacle: To obtain the knowledge and arts of Uriel (habeas scientias et artes Urielis) which will apparently make you modest, virtuous, studious, and likable by everyone (uerecundus, uirtuosus, studiosus, et culibet personę amabilis).
THE eleventh Pentacle is used to rise into the air without being seen. It must be made on the day of Mercury, and the one who uses it must wear it on his head.
CSDS does not have a pentacle that agrees with this design however this pentacle, also of Uriel, has the same description: “so you can fly through the air and be invisible if you wish” (Ut uolare possis per aerem et inuisibiliter si cupis). It says to construct the pentacle on the Day of the most Holy Trinity and have mass sung over. It also includes an invocation which reassembles those specified in UT:
“Chulo losan”
The design is the same as the 13th Pentacle (for Tainor).
IN order to find hidden Treasure, the twelfth Pentacle is made by means of the character of Tenor [Tainor]. It must be done in the middle of the night on a highway. Whoever draws it [the pentacle] must do so under Lamplight alone.
Although the pentacle is also associated with discovering treasure, the rest of the application given by CSDS is different. The texts states that you will be able to help the navigation of ships or hinder them (nauium nauigationem proucabis, uel impedies) and find treasure hidden in the sea (thesaurus in mari reconditos reperies) and descend safely into it (modo in illud descendas munitus). To do so, you draw the pentacle with the blood of a small owl at a time when it is cloudy.
TO take the shape you want and transform yourself into any animal you wish, you have to engrave the thirteenth Pentacle on a Crystal, with the blood of a black Pigeon, while holding it in your hand. Whoever performs this operation should say the following words:
For this pentacle, CSDS has an entirely different description: “so you can fly through the air and be invisible if you wish” (Ut uolare possis per aerem et inuisibiliter si cupis). It says to construct the pentacle on the Day of the most Holy Trinity and have mass sung over it. It also includes an invocation which reassembles UT:
CSDS agrees with UT, “to acquire all the secrets that which are in the power of Pamachiel (aquires oia [omnia] arcana que sunt in potestate Pamachielis) by making the pentacle when the sun enters the constellation Capricorn (sole intrante in Capricornum)
CSDS agrees with UT, “to able to command animals” (quo animalibus poteris imperare) by drawing the pentacle with the blood of a Toad (sanguine bubonis). However it reads, when the Sun is entering Sagittarius, not Capricorn. It adds that you must carry it with you when you wish to operate.
Perhaps “Another pentacle for the same” in CSDS is the same as the 16th Pentacle. Both are for Moon; both are for Tainor; and elements of the design correspond. The description states that the pentacle binds artificial things if you touch it with the pentacle and recite these words,
“I bind you in the name Soc non, Soc non, Soc non. Amen.”
CSDS generally agrees with UT in respect to its utility, “help the progress of sailing shipping, or hinder them” () but adds that it must be used when it is foggy (nebilosum) and instead of drawing it with the blood of a sea fish, the blood of a little owl should be used (sanguine noctuę ie. Athene noctua) . As expected, CSDS continues on to provide further utilities: carry it with you to discover hidden treasure in the sea and descent into the water safely. However, it does not specify that you should wear it on your stomach as it does in UT.
¹ It is worth mentioning that the UT manuscripts have the descriptions above the drawings of the pentacles which makes it hard to tell which description matches each pentacle. In the present manuscript, the sequence is: description, title, pentacle. Wellcome 4659 is superior in that the scribe added horizontal rules to clearly separate each entry. This is not the case with most CSDS manuscripts, which follow a more standard layout placing the description after the pentacle. As I compared manuscripts, even I had difficulty keeping them straight. Perhaps Fyot’s exemplar swapped the pentacles and descriptions in some cases or Fyot made the mistake himself which is equally plausible. For greater clarity, the present translation places each description immediately following its corresponding pentacle.
[114]
This Figure must be drawn on a piece of Linen Cloth which is used to wrap the Pentacles.
VANT (BEFORE) you can succeed in the following operations, it is necessary to make the following figures, written on virgin parchment with your blood or with that of a male sea Turtle. Put the first letter of your Name in Circle A, and the first letter of your Surname in semi-circle B. For the best results, engrave these characters on an Emerald³, on a Ruby, or on a piece of Red Marble, or even on a piece of Heliotrope which is a stone that has great compatibility with the Solar Spirits,
or 
Sathanachi 
Hymaeth: 
or³ 
Resbiroth 
or even 
or 
or even: 
or even: 
or 
or 
. When you want to perform your operation, you hold it in your left hand, and when you don’t need to use it anymore, wrap it in a cloth of black silk or black wool. It must be two feet long. Be sure that you do not speak to anyone the day you cut it. Furthermore, it should be cut into a triangular shape as shown below:
T IS necessary before beginning anything, to invoke the Name of the LORD, on whom all things, celestial, or earthly, depend, and whom the good and evil sprits honor.
OUR (IN) order to benefit from all these Spirits and attain the virtues attributed to each, Magicians make use of several Instruments, NAMELY, the Circle, the Pentacle, the Sword, the Exorcised Water, the Fumigations or Perfumes, the Blood, the Ink, the Virgin Parchment, Time and Place, Invocations and Conjurations of the Spirits — all of which we shall treat in ten Chapters, without which one cannot understand, Operate, or undertake anything found in this Treatise. For although it is divided into four Books or Parts, it is nevertheless a whole, from which nothing may be omitted.
t only remains for us to discuss the Experiments, and how one can acquire all things by the different Pentacles¹ [each Pentacle corresponds to one of the 13 aforementioned Amalthi Spirits]. We begin with the characters of Orifiel; Remember that everything must be done according to what we previously said, and written on virgin parchment.
