Lesser Key Of Solomon Sigils

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The Lesser Key of Solomon, also known as Clavicula Salomonis Regis[note 1] or Lemegeton, is an anonymous grimoire 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]

Lesser Key Of Solomon Sigils
Lesser Key Of Solomon Sigils

The 72 Demon Sigils, Seals and Symbols of the Lesser Key of Solomon is a unique and comprehensive reference book, detailing magical symbols and seals relating to King Solomon, and the sigils of each of the 72 demons, in rank order, with their individual descriptions and powers, presented in a simple, easy to read manner, perfect for those new to the subject. Lemegeton, edited by Mitch Henson and featuring revised illustrations by Jeff Wellman, is a now quite scarce and popular edition of the Lesser Key of Solomon. Includes the full text of “Goetia”, “Theurgia Goetia”, “Pauline Arts”, “and Alamadel Armadel, with over 700 sigils and illustrations. This Lesser Key of Solomon Goetia sigil pendant features the demon seal of the 29th goetic spirit in the Ars Goetia, Astaroth. This talisman is used for the proper working for evoking goetia demons in ceremonial magick. The perfect tool for your goetic rituals to summon the spirit, Astaroth.

PRELIMINARY DEFINITION OF MAGIC. LEMEGETON VEL CLAVICULA SALOMONIS REGIS. MAGIC is the Highest, most Absolute, and most Divine Knowledge of Natural Philosophy, 1 advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true Agents 2 being applied to proper Patients, 3 strange and admirable effects will thereby be produced. For example, The Lesser Key of Solomon, contains the sigils for the princes in the hierarchy of hell. These sigils were believed to be a representation of the true name of the spirit and thus granted the magical practitioner some control over the being.

The magical circle and triangle, magical objects/symbols used in the evocation of the seventy-two spirits of the Ars Goetia

Solomon’s secret seal and a star on Bartholomew’s epitaph from 1316 in Szprotawa

The Latin term goetia refers to the evocation of demons or evil spirits.[3][4] It is derived from the Ancient Greek word γοητεία (goēteía) meaning ‘witchcraft’ or ‘jugglery’.[5]

In medieval and Renaissance Europe, goetia was generally considered evil and heretical, in contrast to theurgia (theurgy) and magia naturalis (natural magic), which were sometimes considered more noble.[6][7]Heinrich Cornelius Agrippa, in his Three Books of Occult Philosophy, writes ‘Now the parts of ceremonial magic are goetia and theurgia. Goetia is unfortunate, by the commerces of unclean spirits made up of the rites of wicked curiosities, unlawful charms, and deprecations, and is abandoned and execrated by all laws.’[4]

The most obvious source for the Ars Goetia 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, suggesting that the Lemegeton was derived from his work, not the other way around.[1][8] 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][9] and the Magical Calendar.[10]

Weyer’s Officium Spirituum, which is likely related to a 1583 manuscript titled The Office of Spirits,[11] appears to have ultimately been an elaboration on a 15th-century manuscript titled Livre des Esperitz (30 of the 47 spirits are nearly identical to spirits in the Ars Goetia).[2][9]

Lesser key of solomon spirits sigils
Lesser key of solomon spirits sigils

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[12] which were intended to protect the conjurer and to control the demons he summoned.[13] 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[9] (1887–1903). Rudd may have derived his copy of Liber Malorum Spirituum from a now-lost work by Johannes Trithemius,[9] who taught Agrippa, who in turn taught Weyer.

This portion of the work was later translated by Samuel Liddell MacGregor Mathers and published by Aleister Crowley in 1904 under the title The Book of the Goetia of Solomon the King. Crowley added some additional invocations previously unrelated to the original work (including some evocations in the Enochian language), as well as essays describing the rituals as psychological exploration instead of demon summoning.[14][15]

The 72 sigils

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. The demons Vassago, Seere, Dantalion, and Andromalius are new additions in Ars Goetia that are not present in the Pseudomonarchia Daemonum that it is based upon.

  1. King Bael
  2. Duke Agares
  3. Prince Vassago
  4. Marquis Samigina
  5. President Marbas
  6. Duke Valefor
  7. Marquis Amon
  8. Duke Barbatos
  9. King Paimon
  10. President Buer
  11. Duke Gusion
  12. Prince Sitri
  13. King Beleth
  14. Marquis Leraje
  15. Duke Eligos
  16. Duke Zepar
  17. Count/President Botis
  18. Duke Bathin
  19. Duke Sallos
  20. King Purson
  21. Count/President Morax
  22. Count/Prince Ipos
  23. Duke Aim
  24. Marquis Naberius
  25. Count/President Glasya-Labolas
  26. Duke Buné
  27. Marquis/Count Ronové
  28. Duke Berith
  29. Duke Astaroth
  30. Marquis Forneus
  31. President Foras
  32. King Asmoday
  33. Prince/President Gäap
  34. Count Furfur
  35. Marquis Marchosias
  36. Prince Stolas
  37. Marquis Phenex
  38. Count Halphas
  39. President Malphas
  40. Count Räum
  41. Duke Focalor
  42. Duke Vepar
  43. Marquis Sabnock
  44. Marquis Shax
  45. King/Count Viné
  46. Count Bifrons
  47. Duke Vual
  48. President Haagenti
  49. Duke Crocell
  50. Knight Furcas
  51. King Balam
  52. Duke Alloces
  53. President Caim
  54. Duke/Count Murmur
  55. Prince Orobas
  56. Duke Gremory
  57. President Ose
  58. President Amy
  59. Marquis Orias
  60. Duke Vapula
  61. King/President Zagan
  62. President Valac
  63. Marquis Andras
  64. Duke Flauros
  65. Marquis Andrealphus
  66. Marquis Kimaris
  67. Duke Amdusias
  68. King Belial
  69. Marquis Decarabia
  70. Prince Seere
  71. Duke Dantalion
  72. 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).[16] 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,[17][18] 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.’[17]

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.[9][19] 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.[20]

Derived from book three 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.[21][22] 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.[22]

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 H.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.[23][24]

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;[25][26]A. E. Waite ignores it completely when describing the Lemegeton.[8] It is also known as the Ars Nova.

  • 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’.[14]
  • 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.[27]
  • Peterson, Joseph H. (ed.), The Lesser Key of Solomon: Lemegeton Clavicula Salomonis (York Beach, ME: Weiser Books, 2001). Considered ‘the definitive version’[28] and ‘the standard edition’.[29]
  • 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.[30]
  • 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.[14]
  • 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)
  • 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.
  • 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.[14]
  • 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’.[14]
  • Wilby, Kevin (ed.) The Lemegetton. A Medieval Manual of Solomonic Magic (Silian, Lampeter: Hermetic Research Series, 1985)
  1. ^This name is also used to refer to the Key of Solomon, an earlier text of different material.
  2. ^The latter republished spuriously as a purported Fourth Book of Agrippa.
  1. ^ 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. pp. xi–xvii.
  2. ^ abThe Goetia of Dr Rudd; Thomas Rudd, Eds. Stephen Skinner & David Rankine; 2007, Golden Hoard Press. p. 399.
  3. ^Asprem, Egil (2016). ‘Intermediary Beings’. In Partridge, Christopher (ed.). The Occult World. Routledge. p. 653. ISBN9781138219250.
  4. ^ abAgrippa, Henry Cornelius (1651). Three Books of Occult Philosophy(PDF). Translated by Freake, James. London. pp. 572–575.
  5. ^’LSJ’. Perseus.tufts.edu. Retrieved 2013–10–18.
  6. ^Mebane, John S. (1992). Renaissance Magic and the Return of the Golden Age: The Occult Tradition and Marlowe, Jonson, and Shakespeare. Lincoln: University of Nebraska Press. pp. 44, 45. ISBN9780803281790.
  7. ^Thorndike, Lynn (2003). History of Magic and Experimental Science. Whitefish, Mont.: Kessinger. p. 505. ISBN9780766143135.
  8. ^ 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).
  9. ^ abcdeRudd, Ed. Skinner & Rankine; pp. 31–43
  10. ^Rudd, Ed. Skinner & Rankine; p.82
  11. ^A Book of the Office of Spirits; John Porter, Trans. Frederick Hockley, Ed. Colin D. Campbelll; Teitan Press, 2011. p. xiii–xvii
  12. ^Rudd, Ed. Skinner & Rankine; p.14–19
  13. ^Rudd, Ed. Skinner & Rankine; p. 71
  14. ^ abcdePeterson, 2001, pp. xviii–xx
  15. ^Stephen Skinner & David Rankine, The Goetia of Dr. Rudd, Golden Hoard Press, 2007, pp. 47–50
  16. ^Peterson, 2001, p. 40
  17. ^ abFirst footnote by Joseph H. Peterson to Trithemius’s The art of drawing spirits into crystals
  18. ^The Magical Calendar; Johann Baptist Grossschedel, trans. and ed. Adam McLean; Phanes Press, 1994. p. 35.
  19. ^Peterson, 2001, p.xv.
  20. ^Rudd, ed. Skinner & Rankine; p.53–57
  21. ^Peterson, 2001, p. xvxvi
  22. ^ abRudd, ed. Skinner & Rankine; pp. 57–59
  23. ^Peterson, 2001, p. xvi
  24. ^Rudd, ed. Skinner & Rankine; p.59–60
  25. ^Peterson, 2001, p. xvii
  26. ^Rudd, ed. Skinner & Rankine; p.60–63.
  27. ^Rudd, ed. Skinner & Rankine; p.50,
  28. ^Rudd, ed. Skinner & Rankine; p.8
  29. ^Rudd, ed. Skinner & Rankine; p.52
  30. ^Rudd, ed. Skinner & Rankine; p.51–52
Sigils
Sigils
  • Aleister Crowley (ed.), Samuel Liddell Mathers (trans.), The Goetia: The Lesser Key of Solomon the King. York Beach, ME : Samuel Weiser (1995) ISBN0–87728–847-X.
  • E. J. Langford Garstin, Theurgy or The Hermetic Practice: A Treatise on Spiritual Alchemy. Berwick: Ibis Press, 2004. (Published posthumously)
  • Stephen Skinner, & David Rankine, The Goetia of Dr Rudd: The Angels and Demons of Liber Malorum Spirituum Seu Goetia (Sourceworks of Ceremonial Magic). Golden Hoard Press, 2007. ISBN978–0–9547639–2–3
  • J. B. Hare, online edition (2002, sacred-texts.com)
  • Joseph H. Peterson, online edition (1999)

Retrieved from ‘https://en.wikipedia.org/w/index.php?title=The_Lesser_Key_of_Solomon&oldid=1022433896'

The Goetia (pronounced Go-EY-sha) is Book 1 of the Lemegeton (Lesser Key of Solomon), a grimoire that circulated in the 17th century and is penned in the name of King Solomon. This translation/compilation comes from SL MacGregor Mathers in 1904.

According to kabbalah scholar, Gershom Scholem, the text was not originally Jewish and was only translated into Hebrew in the 17th century. He describes the book as “a melange of Jewish, Christian, and Arab elements in which the kabbalistic component was practically nil.” (Scholem, Kabbalah)

Many of the demons found in the Goetia were initially published in the 16th century by Johann Wier. Curiously, a handful were left out. The Goetia also uses some of Collin de Plancy’s Dictionnaire Infernal illustrations.

  • Excerpt:Nature of Spirits in the Goetia — An excerpt from the Goetia describing the nature of the spirits.
  • Read the Goetia (from sacred-texts.com)
  • Purchase the Goetia through Amazon.com

Modern Magick Demonology Sources »
[ Johann Wier | Collin de Plancy | Abramelin the Mage | The Goetia ]

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