The Book of Chronicles refers to King Solomon (unknown date). Mr. Waite refers to King LEMEGETON VEL CLAVICULA SALOMONIS REGIS. PRELIMINARY. THE KEY OF SOLOMON THE KING. (CLAVICULA SALOMONIS). by S. LIDDELL MACGREGOR MATHERS. . Title Page · Preface · List of Plates. the material dates back as early as the 14th century or earlier.s In a Key ofSolomon; this became Lemegeton Clavicula Salomonis. The major texts used.
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
The rest of this sentence is in L only. 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 Mars serve for summoning souls from Hades,5 especially of those slain in battle. 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. In the French 'des Enfers,' in the Latin 'Inferis.
The Key of Solomon Index
Aub24 and Ad read "Horae autem Saturni sunt appropriatae ad evocandas animas ab Infernis, eorum tantummodo, scilicet qui nauali morte defuncti sunt" But the hours of Saturn are suitable for evoking souls from Hell, that is to say, only those who died a naval death. 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. Furthermore, if thou wishest to converse with spirits it should be especially on the day of Mercury and in his hour, and let the Moon be in an airy sign,13 as well as the Sun. But 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.
Lemegeton Clavicula Salomonis ('The Lesser Key of Solomon')
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. Sl, K, and H all read "vienne au Cercle" come to the circle.
Six of these nine days having expired, he must recite frequently the prayer and confession as will be told him; and on the seventh day, the master being alone, let him enter into a secret place, let him take off his clothes, and bathe himself from head to foot in consecrated and exorcised water, saying devoutly and humbly the prayer, 'O Lord Adonai,' etc.
The prayer being finished, let the master quit the water, and put upon his flesh raiment of white linen clean and unsoiled; and then let him go with his disciples unto a secret place and command them to strip themselves naked; and they having taken off their clothes, let him take exorcised water and pour it upon their heads so that it flows down to their feet and bathes them completely; and while pouring this water upon them let the master say: 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.
Note the 'holy kiss' in the New Testament.
THE KEY OF SOLOMON THE KING
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. Now, in order to succeed in forming such a circle concerning magical art, for the greater assurance and efficacy thou shalt construct it in the following manner: 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. 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. Some of these spirits are in Enoch's Tables which I have explained, but omitted their seals and characters, how they may be known; but in this book they are at large set forth.
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. Tyaneus only exercised the natural magic by which he perforned wonderful things. Philo Hebreus saith that true magic by which we come to the secret works of nature is so far from being contemptible that the greatest monarchs and kings have studied it.
Nay amongst the Persians none might reign unless he was skillfull in this great art. This noble science often degenerates, and from natural becomes diabolical, from true philosophy turns to nigromancy, which is wholly to be charged uppon its followers who, abusing or not being capable of that high and mystical knowledge do immediately hearken to the temptations of Sathan, and are misled by him into the study of the black art.
Hence it is that magic lies under disgrace and they who seek after it are vulgarly esteemed sorcerers.
- INTRODUCTION by Joseph H. Peterson.
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- by S. LIDDELL MACGREGOR MATHERS