S. L. MacGregor Mathers, Aleister Crowley - The Goetia - The Lesser Key of Solomon The King - Clavicula Salomonis Regis PDF
S. L. MacGregor Mathers, Aleister Crowley - The Goetia - The Lesser Key of Solomon The King - Clavicula Salomonis Regis PDF
S. L. MacGregor Mathers, Aleister Crowley - The Goetia - The Lesser Key of Solomon The King - Clavicula Salomonis Regis PDF
of Solomon
the King
Cla'Vicula Salomonis Regis
TRANSLATED BY
SamuelLiddell
MacGregor Mathers
EDITED WITH AN
INTRODUCTION BY
Aleister Crowley
ILLUSTRATED
SECOND EDITION
l'ERDV B 0.,. 6 5 RR.ctA .C ==
IN (.O
o ttl._. lA
p F XTR4
GOETIA
THE LESSER KEY OF
SOLOMON THE KING
LEMEGETON, BOOK I
CLAVICULA SALOMONIS REGIS
TRANSLATED BY
SAMUEL LIDDELL
MACGREGOR MATHERS
ALEISTER CROWLEY
ALEISTER CROWLEY
EDITED BY
HYMENAEUS BETA
SAMUEL WEISER
YORK BEACH, MAINE
T his edition first published in 1995 by
Samuel Weiser, Inc.
P.O. Box 612
York Beach ME 03910-0612
All rights reserved. No part of this publication may be reproduced in any form or by
any means, including photocopy, without permission in writing from Samuel Weiser,
Inc. Reviewers may quote brief passages.
Illustrations of Goetic demons on the cover by Louis Breton from Collin de Plancy's
Dictionnaire Infernal, 6th edition (1863).
04 03 02 01 00 99 98 97 96 95
10 9 8 9 7 6 5 4 3 2 1
The paper used in this publication meets the minimum requirements of the American
National Standard for Permanence of Paper for Printed Library Materials Z39.48-
1984.
Table of Contents
THE GOETIA
SHEMHAMPHORASH ............................................................................. 27
OBSERVATIONS ........................................................................ 67
CLASSIFIED LIST OF THE 72 CHIEF SPIRITS OF THE GOETIA,
ACCORDING TO RESPECTIVE RANK .......................................... 68
v
VI LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
THE CONJURATIONS
THE CONJURATION TO CALL FORTH ANY OF THE AFORESAID SPIRITS ........ 81
THE SECOND CONJURATION ............................................................... 82
THE CONSTRAINT ............................................................................ 84
THE INVOCATION OF THE KING ....................................................... 85
THE GENERAL CURSE, CALLED THE SPIRITS' CHAIN,
AGAINST ALL SPIRITS THAT REBEL ..................................................... 85
THE CONJURATION OF THE FIRE ........................................................ 86
THE GREATER CURSE ................................................................... 87
THE ADDRESS UNTO THE SPIRIT UPON HIS COMING ................................ 88
THE WELCOME UNTO THE SPIRIT ........................................................ 88
THE LICENCE TO DEPART ........................................................................ 89
Appendix
TABLES OF SPIRITS IN THE GOETIA ...................................................... 125
Day Demons in Astrological Order ....................................... . .................. 127
Night Demons in Astrological Order ........................................... ............ 131
List of Figures
Vll
Vlll LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
XI
Figure 2. King Solomon evoking Belial.
From Jacobus de Teramo, Hie hebt sich an das Buch Belial genant (Augsburg, 1473).
Editors Foreword
to the Second Edition
1 Possibly Crowley's own 2=9 initiation that January. See Crowley's chronology in BEAHMA,
The Holy Books ofThelema (Equinox III(9), York Beach, ME: Weiser, 1983, 1990), p. xvi.
Elsewhere Crowley mentions their first meeting as occurring in the spring.
2 This account of their meeting relies on two sources, Crowley's "The Revival of Magick,"The
International XI(8-11), Aug.-Nov. 1917 (a reprint is in press), andThe Confessions of Aleis
ter Crowley, abridged ed., ed. John Symonds and Kenneth Grant (London: Cape, 1969; rpt.
London and New York: Arkana, 1989), p. 178 (cited hereinafter as Confessions). Perhaps
Bennett's barb hit home, as Crowley's first book on magic had been A.E. Waite'sThe Book
of Black Magic and Pacts (London: Redway, 1898), which contains a synopsis of the Goetia.
3This is based on the date Bennett received his Neophyte documents (December 12, 1894);
these papers survive in transcripts made by J.F.C. Fuller.
4Like Mathers, Bennett at times used the Scottish clan name MacGregor. O.H. de A. Wijesek
era writes that "his father died early and he was adopted by S.L. MacGregor, the Head of a
society called the Hermetic Order of the Golden Dawn" in his foreword to Ananda Metteyya
[Allan Bennett], Culture of Mind (Colombo: Bauddha Sahitya Sabha, 1945), p. i.
Xlll
XIV LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
Bennett took Crowley as his magical student, moving into Crowley's flat where
he undertook to teach Crowley everything he knew about magic. This arrangement
lasted less than a year, as Bennett suffered from life-threatening asthma and needed
to leave England for a warmer climate where he hoped to study Eastern philosophy.
Curiously, just as the Goetia had provided the pretext for Bennett's first overture
to Crowley, it provided the means for his leave-taking. Crowley was wealthy and
Bennett penniless . Crowley could easily have paid Bennett's passage from England,
but was sensitive to even the appearance of paying for spiritual instruction, and thus
sought to help by indirect means. Crowley and George Cecil Jones evoked the Goetic
spirit Buer, whose particular speciality is healing. They succeeded in materializing
Buer to where he appeared to the physical sight, but the form did not match the
description in the Goetia so they considered the operation a failure. But as Crowley
later recounted, "'miraculous' things began to happen; in one way and another the
gates opened for Allan to migrate to less asthmatic climes; and the object of our work
was amply attained."5 Bennett left England for Ceylon in January 1900, leaving his
magical manuscripts with Crowley. He became a Buddhist monk in 1902.
S. L. Mathers was not a particularly original thinker, but had a genius for corre
lating his researches in the libraries of England and France into a coherent system,
and this synthesis is the essential G.D. legacy today. He published several magical and
qabalistic works, including the first English edition of a portion of the Zohar entitled
The Kabbalah Unveiled,6 and an edition of the greater Key of Solomon? By 1899 he
was at work on an edition ...of the Lemegeton (of which the Goetia is part) commis
sioned by Crowley,8 and The Sacred Magic of Abra-Melin the Mage.9
According to its own foundation story, the Hermetic Order of the Golden Dawn
owed its existence to the chance discovery of documents written in cipher found in a
London bookstall. Once deciphered, they gave the outlines of an initiatic system and
an address in Germany for a Soror Sapiens Dominabitur Astris or Fraulein Sprengel,
who replied to an inquiry with permission to establish a branch of the Order outlined
in the documents, supposedly a survival of the legendary Rosicrucian Fraternity.10
5 Aleister Cr owley, "Beings I have Seen with my Physical Eye," Magick without Tears, letter 57
(unabr idged edition, ed. Karl J. Germer, Hampton, NJ: Thelema, 1954; abr idged ed., ed.
Israel Regar die, rpt. Scottsdale, AZ: New Falcon, 1991 ).
6S. L. Mathers, ed. and tr ans., The Kabbalah Unveiled (London: Kegan Paul, Tr ench and
Tr ubner, 1887; rpt. York Beach, ME: Weiser, 1993).
7S. L. Mathers, ed. and tr ans., The Key of Solomon the King (London: Redway, 1889; rpt.
York Beach, ME: Weiser, 1972, 1992).
8 See Cr owley's statement to this effect, quoted on page xvii.
9S. L. Mathers, ed. and tr ans., The Book of the Sacred Magic of Abra-Melin the Mage (Lon
don: Watkins, 1900; rpt. New York: Dover, 1975).
10See Ellie Howe, The Magicians of the Golden Dawn (London: Routledge and Kegan Paul,
1972; rpt. New York: Weiser, 1978) and R.A. Gilbert's The Golden Dawn: Twilight of the
Magicians (Wellingbor ough: Aquarian, 1983); Gilber t has pr oduced the best r ecent scholar
ship on the subject in various ar ticles. For the Gold- und Rosenkr euz, the 18th centur y Ger
man neo-Rosicr ucian order with str uctur al similarities to the S.R.l.A. and the G.D., see
Chr istopher Mcintosh, The Rose Cross and the Age of Reason (Leiden and New York: Brill,
1992). For the backgr ound of the late 19th century occult r enaissance in England see Josce
lyn Godwin, The Theosophical Enlightenment (Albany, NY: SUNY Pr ess, 1995).
EDITOR'S FOREWORD XV
The founders were Dr. W. Wynn Westcott, Dr. W.R. Woodman and S. L. Mathers, all
active in English esoteric and masonic circles, particularly the Societas Rosicruciana
in Anglia (S.R.I.A.).
11 The G.D. flourished after its foundation in 1887-88, attracting
the active participation of members like the poets W.B. Yeats and A.E. Waite . With
the death of Woodman and the resignation of Westcott, on! Mathers remained of
the founders, and he governed as Chief Adept of the Order from Paris.
The Golden Dawn was the outermost of three orders. The Second Order was the
R.R. et A.C. (Rosre Rubere et Aurere Crucis-the Rose of Ruby and the Cross of
Gold, a name with intentional Rosicrucian overtones), and there was a Third Order
with its prreterhuman "Secret Chiefs," who governed the lower orders through select
intermediaries, and from whom the spiritual teachings ultimately derived.
Crowley's introducer to the G.D. was George Cecil Jones (Frater Yolo Noscere).
After Bennett's departure for the East, he was Crowley 's closest magical colleague.
After his first initiation in November of 1898, Crowley advanced through the
remaining grades of the G.D. in only six months. Admission to the Second Order, the
R.R. et A.C., was invitational, and the decision rested solely with Mathers in Paris,
whom Crowley first met in May of 1899. Crowley was soon invited (the recommen
dations of Bennett and Jones may be presumed), and took his 5=6" initiation in Paris
in January of 1900.
Many G.D. members in London had come to distrust the usually absent Mathers,
and question his authority. His new favorite Crowley became the object of rumor
and gossip (the bane of occult societies then as now) about his "doubtful" character.
That resentment of Mathers should be transferred to Crowley is understandable.
Even Ithell Colquhoun, author of a biographical study of Mathers that is notably
unsympathetic to Crowley, described him as Mathers' heir-apparent.12 Some London
members opposed Crowley 's Second Order initiation for fear that Mathers would
put him in charge in London; others probably didn't think him "clubbable."
After Crowley's Second Order initiation he returned to London and requested his
official grade papers from the London Second Order. In open defiance of order pro
cedure and Mathers' wishes, he was refused. The London Temple was in revolt.
Mathers claimed to have established direct contact with the invisible Secret
Chiefs. Apparently concerned that London members might turn to Westcott for lead
ership he sought to undermine his credibility, writing to a London Second Order
member that Westcott had
NEVER been at any time either in personal or written communication with the Secret
Chiefs of the Order, he having either himself forged or procured to be forged the
professed correspondence between him and them, and my tongt,e having been tied
11
These close historical ties between the S.R.I.A. and the Golden Dawn were long obscured.
Golden Dawn temples deriving from the original Order still exist in Paris and London; the
latter is reportedly closely affiliated to the S.R.I.A. Mathers renamed his branch the Hermetic
Order of A:. 0:. (Alpha and Omega); it was conducted by his wife Moina after his death. The
American branch, headquartered in Philadelphia, went inactive in the 1930s; its papers are
now in the O.T.O. Archives.
12Ithell Colquhoun, Sword of Wisdom: MacGregor Mathers and the Golden Dawn (New
York: Putnam's, 1975), p. 91.
:x-n LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
all these y ears by a Previous Oath of Secrecy to him, demanded by him, from me,
before showing me what he had either done or caused to be done or both.13
This backfired, spreading quickly through the British membership and provoking
a crisis of confidence in the initiatory bona fides of the Order, and casting further
doubt on the Third Order, its Secret Chiefs, and their representative Mathers.14
Crowley was by this time at home in Scotland, preparing to undertake the rigor
ous Abra-Melin operation to obtain the Knowledge and Conversation of the Holy
Guardian Angel. When the London Second Order rebelled, he set aside his spiritual
work to assist Mathers who "was my only link with the Secret Chiefs to whom I was
pledged. I wrote to him offering to place myself and my fortune unreservedly at his
disposal; if that meant giving up the Abra-Melin Operation for the present, all right."
He went to Paris and made various proposals for the reform of the London Second
Order and for resolving the crisis.15
Crowley travelled to London as Mathers' personal envoy, charged with obtaining
oaths of loyalty from the rebellious brethren and securing the temple properties.
Crowley appeared masked, in full Highland regalia,16 but it was yet another defeat
for the Scots cause, this time at the hands of a King's Counsel retained by a London
Second Order member, Annie Horniman. The foray was not a complete loss; accord
ing to J.F.C. Fuller, Crowley succeeded in recovering the uncompleted manuscript of
Mathers' edition of the Lemegeton, which would become the present book.17 The
Second Order in London, without clear leadership, retired to committee and never
emerged.18 It later spawned several derivative groups.
Crowley was intensely loyal, but adamant against those who proved unworthy in
his eyes, which he took almost as a personal betrayal. He began to have doubts about
Mathers, suspecting that his work on The Sacred Magic of Abra-Melin had undone
him spiritually, and became inactive as an Order member until he could discuss his
dilemma with Allan Bennett, which he did in Burma in 1902. He returned to England
disillusioned with Mathers as Chief Adept, but not with the Order itself.
Crowley must have been aware that Mathers viewed him as a potential successor,
and as a keen student of J.G. Frazer he took steps to accelerate the succession. One
13 Mathers, letter to Florence Farr Emery, Feb. 16, 1900; see Crowley, Confessions, p. 194.
14 Mathers' later claim that he was working directly with Soror S.D.A. in Paris did nothing to
ameliorate matters, and his credibility was shattered when it was revealed that the woman
in question was an imposter-Mme. Horos-who was later (with her husband) convicted in
England of serious charges that brought the Golden Dawn unfavorable publicity.
15 Confessions, p. 195. Notably, the rule that "each member will know only the member who
introduced him" was later applied by Crowley in the A:. A: ..
16Probably wearing the MacGregor tartan since, like Mathers and Bennett, Crowley claimed
a MacGregor connection. This was probably through his Grant family relations; ironically,
the Grant family was recognized as the "official" MacGregor line as a reward for betraying
the Scots cause after Culloden.
17Keith Hogg, 666: Bibliotheca Crowleyana. Catalog of a unique Collection ... formed, with
an Introductory Essay, by Major-Generalj.F.C. Fuller(Tenterden, Kent: Keith Hogg [1966];
rpt. Seattle: Holmes, n.d.), p. 16.
18In addition to Crowley's own first-hand accounts, Howe, op. cit.; Gilbert, op. cit., and
George Mills Harper, Yeats's Golden Dawn (London: MacMillan, 1974), which gives W. B.
Yeats' pamphlet "Is the R.R. et A.C. to Remain a Magical Order?" as an appendix.
EDITOR's FoREWORD XVIl
of the principal weapons in his armamentarium was his edition of the Goetia, which
appeared in 1904. Its title page declared that it had been "translated into the English
tongue by a dead hand and adorned with divers other matters germane, delightful to
the wise, the whole edited, verified, introduced and commented by Aleister Crow
ley." Crowley's editorial additions were calculated to intimidate Mathers and notify
members of the old Second Order of his intentions. Crowley was a great humorist
who delighted in obscure and learned allusions, and part of the fun in reading his
edition of the Goetia is deciphering his elaborate jokes at Mathers' expense, some of
which are explicated below. Crowley recounts:
I had employed Mathers to translate19 the text of The Lesser Key of Solomon the
King of which the Goetia is the first section. He got no further; after the events of
1900, he had simply collapsed morally. I added a translation of the conjurations
into the Enochian or Angelic language; edited and annotated the text, prefixed a
"Preliminary Invocation,"20 added a prefatory note,21 a Magical Square (intended
to prevent improper use of the book)22 and ultimately an Invocation of Typhon23
when the First Magical War of the lEon of Horus was declared.24
19It is curious that Crowley, writing years later for his Confessions, persisted in referring to
Mathers as the translator (a dubious credit retained in this edition) when his footnotes show
that he consulted the English MSS. and must have known that it had not been translated
"from numerous MSS. in Hebrew, Latin, French and English," as he states in his Prefatory
Note, but merely transcribed from vernacular English MSS. This explains the reference to the
translator as "a dead hand" on the original title page. Normally a compliment-the phrase
means someone who can do something consistently-in this context the meaning seems to
be that, when translating from English to English, you can't miss. It is unclear whether Crow
ley or Mathers wrote the "Brief Introductory Description" (p. 23) comparing variousMSS.
20 As explained below, this ritual is an adaptation of a Greek exorcism rite for use as an invo
cation of the Holy Guardian Angel, from Charles Wycliffe Goodwin, Fragment of a Grceco
Egyptian Work upon Magic from a Papyrus in the British Museum (Cambridge: Deighton;
Macmillan; London: J.W. Parker; Oxford: J.H. Parker, 1852).
1
2 The Prefatory Note is riddled with Rosicrucian allusions and assaults upon Mathers.
A.G.R.C. presumably means Ad Gloriam Rosce Crucis (to the glory of the Rosy Cross); the
meaning of A.G.R.C. is unknown, but arrangements of these letters appear around the 5=6
altar in the G.D. Crowley's allusion to D.D.C.F. (Mathers under his Second Order motto)
having succumbed to "the assaults of the Four Great Princes" is an allusion toAbra-Melin,
which Mathers had just published, this being the ordeal facing the aspirant after the Knowl
edge and Conversation of the Holy Guardian Angel. Crowley goes on to suggest that by
clairvoyant means he had established that Mr. and Mrs. Mathers had been "astrally dis
placed" by the Horos couple (Sor. S.V.A. and Fra. H.). The reference to Mrs. Mathers as his
"Hermetic Mul[ier]" or wife is an allusion to the supposedly platonic nature of their mar
riage. "His Bishoprick let another take" is from Acts 1:20 (1611 Coverdale ed.) where it
applies to Judas, rather than Mathers as Crowley uses it. The closing Latin phrase is a Ros
icrucian formula, the final words of the Book T held by Christian Rosenkreuz in the 1614
Fama Fraternitatis. The "Mountain of A." is the Mount Abiegnus of Rosicrucian lore, and
Corpus Christi the traditional day of the convocation of the brethren of R.C.
22This Abramelin square, "to undo any Magic soever," is from Mathers, trans.,Abra-Melin,
p. 190 (see note 9 for full citation). The square is given on p. 2 of the present edition.
23This Greek curse appears with a modern translation on p. 2 of the present edition. Dating
from the 3rd century E.V., it is intended to inflict catalepsy; Crowley modified it to specify
Mathers. Crowley adapted it from Goodwin, op. cit.
24Crowley, Confessions, p. 362.
XVIll LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
As we will see, a major battle in this war would be fought some seven years later
in two of the lowest hells-the press and the courts.
1904 was also the year that Mathers received a typescript copy of The Book of
the Law from Crowley, with its accompanying message that he had been replaced by
the Secret Chiefs as Chief Adept.26 With the Goetia, Crowley publicly declared him
self the Chief of the Rosicrucian Fraternity, or at least the R.R. etA. C.-it is doubtful
that Crowley drew any distinction at this early stage of his career. The title page to
his Enochian translation of the conjurations (page 95 infra) is unambiguous, refer
ring to "our Illustrious and ever-Glorious Frater, ye Wise Perdurabo, that Myghtye
Chiefe of ye Rosy-Cross Fraternitye, now sepulchred in ye Vault of ye Collegium
S.S." Crowley never openly repented this youthful excess, but he did later develop a
more pragmatic and skeptical attitude to the problem of Rosicrucian derivation.
For Mathers, perhaps the most worrying item in the Goetia was Crowley's omi
nous footnote: "The true life of this man and his associates ... may be looked for in
my forthcoming volume: History of the Order of the Golden Dawn" (see page 26
infra). Mathers promptly expelled Crowley from the G.D. in 1905 because "he had
circulated libels against [Mathers] and was working against the interests of the
Order."27It is likely that the Goetia was the proximate cause of his expulsion.
Around 1907 Jones and Crowley assumed the offices of Prremonstrator and
Imperator of the R.R. etA. C. and G.D. orders, which they formally subsumed under
the true name of the Third Order, known in the outer only by its initials, theA:.A:. .
They began publishing the Order's periodical, The Equinox, in 1909, which included
a serialization of Crowley's magical career entitled "The Temple of Solomon the
King," coauthored with Capt. J.F.C. Fuller, the Cancellarius of the A:.A:. . The
promised account of the G.D. and its rituals began to appear in the second number
of The Equinox. In 1910 Mathers obtained an injunction to stop the publication of
the third number, but the injunction was overturned on appeal after two days.
In the wake of Crowley's highly-publicized magical performances, The Rites of
Eleusis, a press campaign began to "examine" the A:.A:. and its leadership. De
Wend Fenton's racing tabloid The Looking Glass described theA:.A:. as "a blasphe
mous sect, whose proceedings conceivably lend themselves to immorality of the most
revolting character,"28 and most of the articles alluded to Crowley's notoriety and
25 Confessions, pp. 408-409. Crowley left other suggestive material in his fiction, especially
Moonchild (London: Mandrake, 1929; rpt. York Beach, ME: Weiser, 1992), where various.
G.D. members appear under other names. Mathers is "Douglas," Dr. Berridge is "Dr. Bal
loch," Waite is "Arthwait," and Yeats is "Gates."
26 See the account of the reception of The Book of the Law in connection with Crowley's rela
tionship with Mathers in the Editor's Introduction to Book Four (Liber ABA, Parts I-IV)
(York Beach, ME: Weiser, 1994), pp. xxxv-xlii.
27 "Jones v. The Looking Glass," The Looking Glass, May 6, 1911, p. 6.
28The Looking Glass, Oct. 29, 1910.
EDITOR'S FOREWORD XIX
Figure 3.
Crowley and Mathers as they
appeared during the Jones v.
Looking Glass trial.
Captioned "Remarkable
Rosicrucian Order Libel
Action," The Daily Mirror,
April27, 1911.
evil character. George Cecil Jones was mentioned in the context of one of these
attacks as an associate of Crowley's, and Jones construed this as libel. Crowley was
of course the actual target, but he declined to take legal action.29
Jones served The Looking Glass with a writ for criminal libel. The trial partici
pants included two A:. A:. officers, Jones as plaintiff and Capt. J.F.C. Fuller, who tes
tified for Jones. Testify ing for the defense was none other than S. L. MacGregor
Mathers, joined by his new English plenipotentiary Dr. E.W. Berridge; their only rea
son for participating was revenge against Crowley, who was present but was not
called as a witness by either side. Fuller later asked Jones why he had not subpoenaed
Crowley. Jones replied "if, as my friend, he had not the decency to come forward
willingly, it would have been an insult to my self had I compelled him to do so."30
The trial was bizarre, compared by the presiding judge in the presence of the jury
to the trial in Alice in Wonderland-a pun on the defendant The Looking Glass.
Under oath, Mathers cheerfully affirmed his headship of the Rosicrucian Order, but
Jones, who as an officer of A:. A:. took a more sub rosa stance when confronted with
this question, stated simply that "honestly I do not know except from having read
the Seventeenth Century Tracts whether there is or was such a society."31
Dr. E.W. Berridge testified about the crux of the issue, Crowley's reputation:
Berridge: On one occasion when Crowley was over here as an envoy on official
matters concerning the Order [probably in 1900] I had the opportunity of speak
ing alone to him, and I said to him: "Do you know what they accuse you of?"
meaning the members of the Order. I will not express it too plainly as I see there
are ladies in the Court.
Mr. Justice Scrutton: Any ladies who may be in this Court probably are beyond
any scruples of that sort.
Berridge: Well, I said, "They accuse you of unnatural vice," and he made a very
peculiar answer; he neither admitted it nor denied it. The answer was this-! pre
sume my answer is privileged . He said, mentioning the name of some men I do not
remember, "So and so has been to my place and he stopped all night, and So and
So has been to my place and he stopped all night and So and So has been to my
place and he stopped all night; ladies have been to my place-! will not say they
stopped all night-but the police can find out nothing about me for more than two
years or eighteen months back." That was such an extraordinary statement that
it has remained fixed in my mind ever since:32
29 For Crowley's account of this trial see his Confessions, pp. 638-643.
30 J.F.C. Fuller, introductory essay to Keith Hogg, op. cit., p. 8.
31 "Jones v. The Looking Glass," The Looking Glass, May 6, 1911, p. 3.
320p. cit., p. 7. Crowley responds in his Confessions, abridged ed., p. 641: "The evidence
against me was ... my alleged remark in the spring of 1910 [sic, read 1900], which even if I
had made it, might have meant anything or nothing in the absence of any context."
XX LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
Not surprisingly, Jones lost both the case and his close relationship with Crowley.
J.F.C. Fuller dropped Crowley entirely over this affair. Mathers had wanted to strike
back at Crowley and the A:.A:. for their exposure of the G.D., and succeeded in per
sonally estranging the senior officers of the A:.A:. from one another. Crowley
believed Mathers to have become a tool of the Black Lodge, which works in opposi
tion to the Great White Brotherhood or A:.A:., and the loss of Jones and Fuller was
undoubtedly a setback. But Crowley kept on, and the A:.A:. thrived in the following
years, given added impetus by the trial publicity. The G.D. (or as Mathers renamed
it, the Hermetic Order of the Alpha and Omega) fared less well.
Why did Crowley not himself sue, or testify for Jones? Crowley gives his own
explanation in his Confessions, but even this necessarily sidestepped the truth: Crow
ley was a bisexual in Edwardian England. With its hangover of Victorian sex hypoc
risy and hysteria, homosexuality was a felony. Oscar Wilde had suffered his not-so
rosy crucifixion only a few years earlier; unless willing to lie under oath, Crowley did
not dare take the stand. Jones and Fuller failed to grasp his predicament; they were
both, as the English still say, "family men." Crowley declared himself "content to
await the acquittal of history,"33 and thanks to social evolution-changes Crowley
himself predicted-we may now at last say that history has returned its verdict.
What is a "demon," our nearly meaningless English word that derives from what the
Greeks called the daimon, and the Romans the da?mon? Crowley frequently relied
on the etymology or origins of words to elucidate their real meaning. Plato derived
the word from 8af1WV ("knowing"), but a modern authority suggests that
the ety mology more likely stems from the root8a[w,"to divide (destinies)." Thus
the word could designate one's "fate" or "destiny," or the spirit controlling one's
fate, one's "genius."34
it has remained for over two millennia. The legend of the Fall from Eden is a spiritual
memory of this. Jewish and Christian theologians adopted this divide-and-conquer
approach to human consciousness and separated spirits into ever more elaborate
angelic and demonic hierarchies.37 Ever since, it has taken the infrequent prophet I
initiate-a Plato, Iamblichus, Blake or Crowley-to remind us of our divine birth
right. Crowley went further, declaring that the evolutionary goal of the new age inau
gurated by his reception of The Book of the Law was nothing less than the conscious
attainment by each individual of the Knowledge and Conversation of their daimon
or Holy Guardian Angel. This is, he declared, the Next Step in human evolution.
The Book of the Law's dictum "Do what thou wilt shall be the whole of the Law"
admits more than might be apparent at first reading. Crowley made each individual's
realization of their Holy Guardian Angel or daimon central to the religious, magical
and social system of Thelema-itself a Greek word meaning "will." He taught that
each individual possessed a true will which was identified with the daimon or Guard
ian Angel; to know the one is to know the other. Crowley placed the emphasis on
true will rather than free will, as he sought to reconcile individual volition with fate,
destiny, and that inborn spark that makes us uniquely who we are-our innate
genius. Self-realization of this is, according to Crowley, the true purpose of Magick,
to which all of its various branches are subordinate. Indeed, he taught that:
the Single Supreme Ritual is the attainment of the Knowledge and Conversation
of the Holy Guardian Angel. It is the raising of the complete man in a vertical
straight line. Any deviation from this line tends to become black magic. Any other
operation is black magic.38
Crowley believed that much could be learnt about one's true will indirectly,
through the study of one's astrological makeup, and through yoga and meditative
self-analysis. He had a particularly high regard for the Buddhist systems that classify
and isolate the components of ego-consciousness. He also taught that recovering
memories of previous incarnations helps one understand the karmic factors operat
ing in one's present life. On the one hand, Crowley used the phrase "Knowledge and
Conversation of the Holy Guardian Angel" as a signifier for processes that cannot
be described rationally and are too personal to admit generalization. On the other
hand, he took it quite literally in practice; his most frequent admonition was "invoke
often!" He himself considered this the key to his own spiritual attainment.
Crowley was a spiritual pragmatist. While placing no faith in remote celestial
hierarchies, he admitted the "reality" of spirits in consciousness. For a Christian, it
would probably approach the height of blasphemy to use a rite for expelling demons
to invoke angels, but the spiritual techniques are very nearly identical, as the atten
tion and cooperation of the spirit is obtained in either case. Crowley's favorite ritual
for invoking the Holy Guardian Angel was just such a ritual-an adaptation of an
37 Aspects of some forms of the Hebrew Qabalah are a product of this process, as are the hier
archies of Pseudo-Dionysus, later given literary form by Dante. For early references to infer
nal hierarchies see Luke 11:18,26 and Ephesians 6:12; for exorcism of demons see Matthew
12:28. In Biblical times, to believe in a deity other than the one God was to be considered
possessed. A few demon-names in the Goetia derive from pre-monotheistic deity names in
the Bible; see Dictionary of Deities and Demons in the Bible, particularly the entries for
Asmodeus, Astarte (Ashtoreth), Baai-Berith (Berith) and possibly Baalat (Beleth, Bilet).
38Crowley, Book Four, Part III, chap. 21.
XXll LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
39 "The Preliminary Invocation," first published as such in the 1904 Goetia, was derived from
the London Papyrus 46 published in Goodwin, pp. 6-9 (see note 20 for citation). Crowley
refers to it as "The Ritual of the Heart girt with the Serpent" in Liber CXI vel Aleph (2nd
ed. York Beach, ME: Weiser, 1991), p. 108, and it is also well-known as "The Bornless Rit
ual"; all three titles are given in this edition, where it appears on p. 5 infra. I have not found
any manuscripts of this ritual in early G.D. papers, and it is not a part of the advanced 5=6"
Theoricus curriculum. The evidence suggests that Allan Bennett was the author of this recen
sion. He adapted part of the Goodwin translation in his "Ritual for the Evocation unto Vis
ible Appearance of ... Taphthartharath," a ritual performed in 1896 and published in "The
Temple of Solomon the King," The Equinox 1(3) (1910), p. 178. Only the rubric is used, but
the wording is that of the Goetia text, including the interpolation of additional text not in
Goodwin. Crowley would have had access to Bennett's private rituals, as Bennett left them
with him on leaving England. (Bennett wrote an invocation with a similar purpose, "The
Magical Invocation of the Higher Genius" (ibid., p. 198), that does not rely on Goodwin.)
Israel Regardie gave a version derived from the Goetia in The Tree of Life (1932; rpt. New
York: Weiser, 1972), pp. 266-268, and later published an elaborated G.D. temple version,
"The Bornless Ritual for the Invocation of the Higher Genius" in The Golden Dawn (1937-
40; 6th rev. ed., St. Paul: Llewellyn, 1993), vol. III, p. 259, provenance unknown, but possi
bly composed by the G.D.-derived Stella Matutina order to which he belonged in the 1930s.
In 1921 Crowley prepared a revision of the Goetia version with an initiated gloss, "Liber
Samekh sub figura 800," published in Book Four, Part III, Appendix IV.
40He does so in a note to his personal copy of the Goetia, given on p. 98 infra.
41 Crowley noted that "demons are usually described as resembling animals or distortions of
them," in his The Scented Garden of Abdullah the Satirist of Shiraz (Bagh-i-muattar) (pri
vately printed, 1910); facs. rpt., with introduction by M.P. Starr (Chicago: Teitan, 1991),
p. 38; the note gives a first-hand account of the 49 Abramelin servitors of Beelzebub.
42 The Chaldcean Oracles as Set Down by Julianus, trans. Francesco Patrizzi and Thomas Stan
ley (Gillette, NJ: Heptangle, 1989), 301. Michael Psellus comments that "there are certain
Names among all Nations delivered to them by God, which have an unspeakable power in
Divine Rites," and cautions against translating these from language to language (p. 70).
EDITOR's FoREWORD XXlll
The historical Solomon was King David's son by Bathsheba, and ruled Israel in the
tenth century B.C.E. He has long had a reputation as a wise and powerful magician
capable of controlling demons. The first century B.C. E. pseudepigraphical Testament
of Solomon tells of his building of the Temple of Solomon by magic and the use of
demons. The first century E.V. historian Flavius Josephus writes of Solomon that:
He was in no way inferior to the Egyptians, who are said to have been beyond all
men in understanding; nay, indeed, it is evident that their sagacity was very much
inferior to that of the king's. ... God also enabled him to learn that skill which
expels demons, which is a science useful and sanitive to men. He composed such
incantations also by which distempers are alleviated. And he left behind him the
manner of using exorcisms, by which they drive away demons.43
43 Flavius Josephus, Antiquities of the Jews, viii, 2, 5, trans. William Whiston (Cincinnati:
Applegate, 1855), p. 216.
44 "On the Origin of the World," in James M. Robinson, gen. ed., The Nag Hammadi Library
in English (San Francisco: Harper & Row, 1977), p. 167.
45 Karl Kiesewetter, Faust in der Geschichte und Tradition. Mit besonderer Berucksichtigung
des okkulten Phanomenalismus und des mittelalterlichen Zauberwesens (Berlin: Hermann
Barsdorf Verlag, 1921). With the confidence afforded by ignorance of classical Greek, I sug
gest the possible reading "very powerful sound" for lemegeton.
XXIV LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
Solomonic magical works exist in Hebrew but are of uncertain date and prove
nance.46 Solomon entered Arabic folklore in The Arabian Nights47 as Sulemain, and
the demons became the jinn or genies who have the power to grant wishes when
released from the vessel in which they were sealed. Solomon and his seal are also
mentioned in the Picatrix (Gayat al-Hayim), an Arabic work on astrological and tal
ismanic magic that was translated into Spanish and Latin in early medireval Spain,48
where this magical tradition entered Europe. Michael Scot, who studied in Spain in
this period, described a book whose spirits clamored when the volume was opened:
What do you want? What do you seek? What do you order? Say what you want
and it shall be done forthwith.49
Solomonic magical books have been frowned upon since William of Auvergne,
bishop of Paris (d. 1249), and the genre has had little scholarly attention. The only
English academic to examine the Goetia in any depth adopted a prejudicial attitude
that would have done credit to a medieval prelate.5 Other English authors who have
examined the Goetia are A.E. Waite and Sayed Idries Shah,51 and in France, Emile
Grillot de Givry.52 German scholars have produced serious scholarship on magical
grimoires, but they tell us little of the Goetia, as the Solomonic compilation entitled
Lemegeton differs in German-speaking countries, where the place of Goetia or lesser
Key of Solomon as part one of the compilation is occupied by the greater Key.
46 In a note to the text of Josephus quoted above, Whiston refers to early magical texts of
Solomon, citing J. A. Fabricius, Codex Pseudepigraphus Veteris Testamenti (Hamburg: Fel
giner, 1722-33), p. 1054. Peter Friedrich Arpe also cites Josephus in connection with a sup
posed 1st century C.E. Hebrew Clavicula Salomonis in De prodigiosis natur/1! et artis
operibus, talismanes et amuleta dictis (Hamburg: Liebezeit, 1717). Johann Christian Wolf
believed he had examined this MS., citing it as i"lr.l.,rD nn:lo (Maphteah Shelomo), of unknown
provenance or date, 48 quarto pp., in Bibliotheca Hebrl1!a, vol. I (Hamburg, 1715-1733),
pp. 1047-1048. Hermann Gollancz published a study of a longer manuscript of later date
entitled ;m.,rv nn:Jo, Clavicula Salomonis (Frankfurt: Kauffmann, and London: Nutt, 1903),
and issued a facsimile edition, ;m.,rv nn:lo l:lO, Sepher Maphteah Shelomo, Book of the Key
of Solomon (London: Oxford University Press, 1914). Gedaliah ibn Jahya (partly paraphras
ing Josephus) writes in the Hebrew Shalsheleth-Hakabala that Solomon was "the author of
writings and conjurations against Evil Agents in a work called The Key of Solomon," possi
bly the earliest reference to this particular title; quoted in Gollancz, op. cit., p. iii.
47 The Thousand and One Nights, or Alf laila wa-laila; numerous editions exist.
48 Picatrix: The Latin Version of the Ghayat Al-Hakim, edited by David Pingree (London:
Warburg Institute, 1986); the Picatrix is at this writing unavailable in English. It has a section
that bears a structural similarity to the Goetia, characterizing the magical influences of the
seven planets in the 36 zodiacal decans, each with associated descriptive images. The Goetia
characterizes the decans as personified spirits, and doubles the number to 72 by allowing a
spirit for day and night. The Goetia and Picatrix images are tabulated separately in Crowley,
Liber 777 (London, 1909; rev. ed, 1955), rpt. with additions as 777 and other Qabalistic
Writings (York Beach, ME: Weiser, 1977, 1993); for the Goetia see cols. clvi, clviii, clx, clxii,
clxiv and clxvi; for the Picatrix see cols. cxlix, cl and eli.
49Lynn Thorndike, Michael Scot (London: Nelson, 1965), p. 120.
50E.M. Butler, Ritual Magic (Cambridge: Cambridge University Press, 1949, 1980).
51 A.E. Waite, Book of Black Magic and Pacts, cited in note 2 above; rev. ed. The Book of Cer
emonial Magic (1911; rpt. New Hyde Park, NY: University Books, 1992); see chap. 4. See
also !dries Shah, The Secret Lore of Magic (New York: Citadel Press, 1958), ch. 10.
52 Emile Grillot de Givry, Witchcraft, Magic and Alchemy, trans. C. Locke (London, 19 31; rpt.
as The Illustrated Anthology of Sorcery, Magic and Alchemy, New York: Causeway, 1973).
EDITOR's FoREWORD XXV
There are several English examples of the Lemegeton in the British Museum. All
collate closely except that some have four parts, others five.53 Each part has a differ
ent provenance. The Goetia's spirits were first published by Johannis W ierus in his
Pseudomonarchia Dcemonum (1577),54 and translated (with some variants) in the
posthumous third edition of Reginald Scot's Discoverie of Witchcraft (1665).55 Both
versions differ in significant ways from the Goetia as published here. The second
part, Theurgia-Goetia, agrees closely with part of the Steganographia of Trithemius
(d. 1516).56 The titles of the third, fourth and fifth parts, Ars Paulina, Ars Almadel,
and Ars Notaria (more usually Notoria) are all attested in earlier manuscripts, some
dating to the early medireval period. Analysis of these texts must await scholarly edi
tions of the Lemegeton and its component texts.57 As Keith Thomas notes, "it would
be a long ... task to trace the evolution of these different formulre and establish the
precise genealogy linking the many different essays in the 'notory art."' 58 Parts of the
"Preliminary Definition of Magic" (page 21) are adapted from Maier.59
Crowley probably began work on the Goetia in 1901 as he remarks that it took
three years to produce. It appeared in 1904 under the imprint of his Society for the
Propagation of Religious Truth, Boleskine, Foyers, Inverness, Scotland.60 An Amer
ican piracy was issued in 1916 by the inimitable L. W. de Laurence, described by
Crowley as a "Yankee thief."61 Several facsimile editions have also appeared.62
53 The present editor consulted Sloane MSS. 2731, 3825 and 3648, dating to the late 16th-early
17th c., the Baroque literary period; all are entitled The Little Key of Solomon
- not "lesser."
Mathers mentions a private codex; Crowley discusses earlier codices, even mentioning
"quartos," a probable quip. A thorough survey of MSS. has not been made for this edition.
S4Published with De Pra?stigiis D12monum (Latin ed., Basila:, 1577).
55 The Goetic summary did not appear in the first edition (London, 1584), but was added as
book xv in the third ed., London: 1665; rpt. London: Rodker, 1930; New York: Dover, 1972.
56 Johannes Trithemius, Steganographia (Darmstadii, 1606); a partial English translation is
The Steganographia (Edinburgh: Magnum Opus Hermetic Sourceworks, 1982).
57 There are two editions of the Lemegeton in English, and neither examines its textual origins.
The first is a facsimile with transcription of the five-part Sloane MS. 2731 entitled Lemege
ton; Clavicula Salomonis: or The Complete Lesser Key of Solomon the King, ed. Nelson and
Anna White (Pasadena, CA: privately printed, 1979). The second is based on the four-part
Sloane MS. 3648: The Lemegetton [sic], A Medieval Manual of Solomonic Magic, ed. Kevin
Wilby. Hermetic Research Series 5 (Lampeter, Wales, 1985). Gustav Davidson cites A.E.
Waite, The Lemegeton, or, The Lesser Key of Solomon (New York: Wehman Bros., 1916) in
the bibliography to A Dictionary of Angels, possibly an offprint from another Waite book.
58 Keith Thomas, Religion and the Decline of Magic (New York: Scribner's, 1971), p. 229.
59'1!'1!1, 5 and 6, from Michael Maier, Laws of the Fraternity of the Rosie Crosse (Themis
Aurea) (London, 1656; rpt. Los Angeles, CA: Philosophical Research, 1976), pp. 90-91.
600ne copy was vellum (Crowley's own copy); ten were on Japanese vellum with a cream bind
ing, and 200 copies on machine-made paper with black camel-hair paper wrappers.
1
6 The Lesser Key of Solomon. Goetia. The Book of Evil Spirits (Chicago: de Laurence, Scott,
1916). De Laurence takes credit as editor and terms it the "only authorized edition extant."
62The first facsimile edition was issued by Jimmy Page (London: Equinox, 1976); although
issued in hardcover, the dustjacket used camel-hair paper and it remains the facsimile most
faithful to the 1904 original. A later facsimile was published by the late Herman Slater (New
York: Magickal Childe, 1992). Anthony Naylor of the Mandrake Press issued a facsimile
that combined Crowley's annotated and illustrated vellum copy and G.J. Yorke's copy that
with transcripts of Crowley's notes (Thame, Oxon: Mandrake Press, 1993). This photo
facsimile is a valuable adjunct to the present edition for serious students.
XXVI LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
In 1924 E.V. Crowley conducted further magical operations with the spirit Belial,
whom he referred to as "my own special AAIMON." His diary for 1924 preserves a
ritual entitled "The Brazen Head"; his postscript note to p. 64 referring to an
increase in Belial's subordinate spirits as a result of his work dates from this period.63
The present book is really a second edition of Crowley's, and editorial changes
were kept to a minimum; these are detailed below.64
For research material and assistance I would like to thank the Warburg Institute
at the University of London; the British Museum; the Harry Ransom Humanities
Research Center, the University of Texas at Austin; Duke University Library Special
Collections; the Bibliotheque Nationale de France; the Center for Research Libraries,
Chicago; the Widener Library, Harvard; and the Mandrake Press.
Randall Bowyer gave invaluable editorial advice on Greek and Latin questions,
and with J. Daniel Gunther gave valuable advice on the handling of the Preliminary
Invocation; David Scriven and Clive Harper provided bibliographic advice; William
E . Heidrick generously loaned his microfilms of the British Museum Sloane MSS.;
Philippe Pissier, Matthieu Leon and Frederic MacParthy assisted with French grim
oire sources; Eamonn Loughran provided valuable original research into London
Papyrus 46 as well as the MS. copy used in this edition; Anthony Naylor of the Man
drake Press provided copies from Crowley's annotated Goetia; Marc Schneider
proofread the revised Enochian; Marcus Jungkurth provided valuable research into
German sources; Keith Schiirholz suggested several fruitful lines of research; and
Martin P. Starr gave sound advice and encouragement. I am also indebted to Randall
Bowyer and Robin D. Matthews for their expert reading of the proofs .
This edition is dedicated to the memory of Frater Nia, Gerald Joseph Yorke .
- HYMENAEUS BETA
Frater Superior, 0. T.O.
63This ritual appears in The Magical Link IX(3) (new series), Fall1995 (Fairfax, CA: O.T.O.).
64 For the sake of organization a few sections were given headings lacking in the first edition.
Editorial notes in brackets give translations, citations, and occasional notes on the editorial
handling of supplementary material. Crowley's later annotations to his personal copies of the
Goetia have been added, demarcated following the editorial conventions on page xi.
The first edition gave Hebrew versions of the spirit-names from the Rudd manuscripts in
the British Museum. Liber 777 gave very different Hebrew versions. Both are given in tables
as an appendix to this edition, with Rudd's Hebrew given in brackets. Other supplementary
data is given from the Goetia, with astrological data from Liber 777.
The first edition grouped the figures on three pages; in this edition they have been renum
bered and distributed in the text. A few were omitted as they pertained to the second part of
the Lemegeton (Theurgia-Goetia). The engravings of several of the spirits by Louis Breton
first appeared in Collin de Plancy's Dictionnaire Infernal (6th edition, 1863). Crowley's own
drawings from his personal copy of the Goetia are also included.
The redaction of the Preliminary Invocation corrects errors introduced in the 1994 edition
of Crowley's Magick (Book 4, Parts I-IV), and is supplemented by a transcription of the
Greek with Goodwin's English translation, as well as a facsimile of the portion of the original
London Papyrus 46 containing the more difficult and frequently disputed readings.
The "Explanation of Certain Names" on p. 90 was augmented from Sloane MS. 2731.
The Enochian translations of the conjurations were very flawed in the first edition. This
edition provides the Elizabethan Enochian in script and transliteration, with an "improved"
G.D. transliteration; although considered obselete by many, care was taken to provide an
accurate G.D. pronunciation guide. Editorial procedures and sources are cited on p. 97.
GOETIA
K 0 D s E LI M
I 0
M 0 K
*I invoke Thee, the Terrible, Invisible, Almighty God of Gods, Who dwelleth in the
Void Place of the Spirit, Maker of Destruction, Maker of Desolation, 0 Thou Who
hatest a calm household, for Thou was cast out of JEgypt and out of Thy proper
place.
Thou was named He Who destroyed all things and is not conquered.
I invoke Thee Typhon Seth: I carry out Thine oracular rites, for I invoke Thee
by Thine own Potent Name of Thyself in words which Thou canst not
misunderstand: I6erbeth, I6pakerbeth, I6bolch6seth, I6patathnax, I6s6r6,
I6neboutosoualeth, Aki6phi, Ereschigal, Nebopo6aleth, Aberamenth6on,
Lerthexanax, Ethrelu6th, Nemareba, Aemina. Come wholly to me and go and
strike down the terrible Mathers. With frost and fire he hath wronged Man, and
the blood of Phu6n he hath poured out by his side.
Because of this I do these public deeds.
2
Prefatory Note
A.G.R.C. A.R.C.G.
THIS translation of the First Book of the "Lemegeton" (now for the first
time made accessible to English adepts and students of the Mysteries)
was done, after careful collation and edition, from numerous MSS. in
Hebrew, Latin, French and English, by G. H. Fra. D.D.C.F., by the
order of the Secret Chief of the Rosicrucian Order. 1 The G. H. Fra.,
having succumbed unhappily to the assaults of the Four Great Princes
(acting notably under Martial influences), it seemed expedient that the
work should be brought to its conclusion by another hand. The inves
tigations of a competent Skryer into the house of our unhappy Fra.,
confirmed this divination; neither our Fra. nor his Hermetic Mul. were
there seen; but only the terrible shapes of the evil Adepts S.V.A. 2 and
1 Mr. A. E. Waite writes (Real History of the Rosicrucians, p. 426): "I beg leave to
warn my readers that all persons who proclaim themselves to be Rosicrucians are
simply members of pseudo-fraternities, and that there is that difference between
their assertion and the fact of the case in which the essence of a lie consists!"
It is within the Editor's personal knowledge that Mr. Waite was (and still is
probably) a member of a society claiming to be the R .C. fraternity.
As Mr. Waite constantly hints in his writings that he is in touch with initiated
centres , I think the sy llogism, whose premisses are given above , is fair, if not quite
formaL-Eo.
2 It was owing to our Fra. receiving this S.V.A. as his Superior, and giving up the
Arcana of our Fraternity into so unhallowed a power, that We decided no longer
to leave Our dignity and authority in the hands of one who could be thus easily
imposed upon. (For by a childish and easy magical trick did S.V.A. persuade
D.D.C.F. of that lie.)
3
4 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
Ex Deo Nascimur.
In Jesu Morimur.
Per S.S. Reviviscimus. 6
1 The task of editing the MSS. thus placed in my hands has proved practically a sine
cure. The original translator and editor had completed his work so efficiently that
very little was left for me to do beyond undertaking the business transactions con
nected with it, reading the proofs, and deciphering, with transliteration from the
Enochian characters, the "Angelic" version of Perdurabo, from the priceless MS.
entrusted to me.-ED.
2 He that is appointed to complete in secret that which had been begun openly is
R. R., and to be heard of at the care of the Editor.
3 ["Eyes of the Lord."]
4 [This word omitted in the first edition.]
5 ["The second name [of the 42-fold name of God], jl:!l !71p, is referred to Geburah,
who is the second King, at the time of whose dying the hindparts of the Mother
were sinking down, whence Bittul [lit. "destruction"] and even the corruption of
the Achurajim [lit. "hindparts"] of the Father and Mother are invoked by this
name." Christian Knorr von Rosenroth, Kabbala denudata (2 vol.) (Sulzbachi:
Typis Abrahami Lichtenthaleri, 1677-84), p. 505.]
6 ["From God we are born, In Jesus we die, Through the Holy Spirit we come to life
5
6 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
Thou didst produce the moist and the dry, and that10 which nour
isheth all created Life.
Hear Thou Me, for I am the Angel of <Apophrasz >11 Osor
ronophris: this is Thy True Name, handed down to the Prophets of
9
Tahaoeloj T
* illil'
HearMe:-
[Rubric]
Hear Me, and make all Spirits subject unto Me: so that every Spirit of
the Firmament and of the Ether: upon the Earth and under the Earth:
on dry Land and in the Water: of Whirling Air, and of rushing Fire: and
every Spell and Scourge of God may be obedient unto Me.19
iD
Ohooohaatan *
it CJ'iT'?
Thoum tesh neith 4=r >
I invoke Thee, the Terrible and Invisible God: Who dwellest in the Void
Place of the Spirit:-
0
Arogogorobrao: f- Sochou :2
_,
19. <Firmament: 1. The nn. Mental Plane. Zeus. Shu. Where revolves the
wheel of the gui}as. s[attva]. r[ajas]. t[amas]. 8 .
Ether: 2. Akdsa. JEthyr of physics. Receives, records, & transmits
all impulses without suffering mutation thereby.
Upon the Earth: 3. Sphere where 1 & 2 appear to perception (perceived
projections).
Under the Earth: 4. The world of those phenomena which inform 3.
Dry Land: 5. Sphere of dead material things; (Dry= unknowable)
:. unable to act on our minds.
Water: 6. Vehicle whereby we feel such things (5).
Whirling Air: 7. Menstruum wherein these feelings (6) are mentally
apprehended, whirling instability of thought.
Rushing Fire: 8. World in which 7 (wandering thought) burns up to swift
darting will.
9. Spell: any form of consciousness (idea).
10. Scourge: any form of action (act).>
20. (HE is 0. Coe the South 279=9x 31. Cf. awTT]p.>
21. ("Nothing under its three forms".) ["Liber Trigrammaton sub figura XXVII"].
22. ( AOH= a-TIT], not-where, i.e. the Bornless One. "I that go" "nowhere found"
'
AIN SOPH.)
8 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
Thahebyobeeatan
* ?
Auramoth 3=8 >
Hear Me:-
I invoke Thee: -
* ii'ii
+. O[siris] Slain. L. ![sis] Mourning. V. T[yphon].
X. O[siris] R[isen] >
Hear me!28
Hear Me:-34
28. <Erect [drawing of Pyramid]. "Thou who art I &c.") [These are probably
working notes from a rite in which Crowley interwove several texts. The pyra
mid (which recurs below) suggests the opening of "Liber 671," and can also
signify the phallus; these readings are not mutually exclusive. The quotation is
from the Anthem of "Liber 800,The Ship," which is also referenced later.]
29. <The Sign n1l\=407=11x37J
30. (ABA-oth. ABA = 4 also 1-2-1,0-1-0, <;' Father,82x 5.)
31. (BA-SUM l\:::l Father-Goer 1:110 666 SoU
32. (ISAK ll\0' 91=Fl\ &c.ll\iD' [thine] essence.>
33. (Sabaoth = the 7 = l\:::l'" (93) [+] m (406)[=] 499 Aoth 407 = 37x11 signum.>
34. (Rise in [drawing of Pyramid]. [For] of the Father & the Son &c.> [See note 28.]
35. (ilfp=Fire =186=2x93 =6x31J
36. (The Battle-cry of the Host.>
37. <The Shooting-forth (like Stars) of the Semen. Overflows.>
10 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
(1) I am He! the Bornless Spirit! having sight in the Feet: Strong, and
the Immortal Fire!
(2) I am He! the Truth!
(3) I am He! Who hate that evil should be wrought in the World!
(&li!l45) I am He, that lighteneth and thundereth.
(6) I am He, from whom is the Shower of the Life of Earth:
(6 !:l 7 8) I am He, whose mouth ever flameth:
(9) I am He, the Begetter and Manifester unto the Light:
(10) I am He; the Grace of the World:
Come Thou forth, and follow Me: and make all Spirits subject unto
Me so that every Spirit of the Firmament, and of the Ether: upon the
Earth and under the Earth: on dry land, or in the Water: of whirling
Air or of rushing Fire: and every Spell and Scourge of God, may be
obedient unto me!
Iao:39 Sabao:40
Such are the Words!
38. <Elixir.)
39. <He is IA=Eleven, the seed of aleph, "')'?=111, Bacchus diphues, ZEUS'
'AppTJV08Tj.\us-, Heru-pa-kraat. []= 831 <l>a.\.\6<;, TiupaJll<;, <Wt = Kether, Chok
mah, Binah. [] = Atu 0. [] = OneJ
40. (He is 6: He is ::J. = [93= 0EATJJ.W =] will or He is Saba'a i.e. seven (Arabic).)
PRELIMINARY INVOCATION 11
1. [This Greek transcription and the accompanying footnotes are from Charles
Wycliffe Goodwin, Fragment of a Grceco-Egyptian Work upon Magic from a
Papyrus in the British Museum (Cambridge: Deighton; Macmillan; London:
J.W. Parker; Oxford: J.H. Parker, 1852), pp. 6, 8.]
2. MS. ETTaKOUWV.
3. MS. TTaVTa.
4. MS. T]V.
5. MS. Jlaantt.
12 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
I call thee, the headless one, that didst create earth and heaven, that didst cre
ate night and day, thee the creator of light and darkness.Thou art Osoron
nophris, whom no man hath seen at any time; thou art Iabas, thou art Iapos,
thou hast distinguished the just and the unjust, thou didst make female and
male, thou didst produce seeds and fruits, thou didst make men to love one
another and to hate one another. I am Moses thy prophet, to whom thou
didst commit thy mysteries, the ceremonies of Israel; thou didst produce the
moist and the dry and all manner of food. Listen to me: I am an angel of
Phapro Osoronnophris; this is thy true name, handed down to the prophets
of Israel. Listen to me, .........................................
..............hear me and drive away this spirit.
I call thee the terrible and invisible god residing in the empty wind, ....
..... ... .... .... .... ... .... .. ... .. ..... ... ... . .thou headless
one, deliver such an one from the spirit that possesses him..............
........................................................strong
one, headless one, deliver such an one from the spirit that possesses him....
6. [This translation is from Goodwin, op. cit., pp. 7, 9. The portion of the papyrus
giving the barbarous names is provided as Figure 4 on p. 13.]
PRELIMINARY INVOCATION 13
r t
e1 fE-1 f,ff.._\..b]\.&ffCHB .':
..,,
,v
etN. Jc..yc->Jio-(n"'C
.::r'A'f i-< I-ll" E=7T J --r "-( >f c-
1 D }.J ,.rp..>}<:E}J '-' n JJ E )'J..J,)..T l-AE-1 n""
_'fd:.i(j}J. " !T'f"&f-VJr-t
-rr..,
,.,E- Ak Nlt4pJ-Jt
-
..,A.H orrrc:yl-4 X-'JJ c-l--. {'io
., -- - - )J '"'D ..
::fd'rrz (&,..... &&
.).CJoJAfi-Jl .. J- '1
.
6j7tc(<r}JJ"nIHC tJ,..Ji114f1fc
n,'+""-rf'f 1
NT)'JJx'p.. C.,HC- er.>cu
\ . ,_,,,_._
J Eoy nYJ> 1Y nyf IJ..WT ld-Ht-'
r;-a,
. .
Atf C"'-Bfl -c rr tJ
t -I"
d"' tr )J'"J 1tMT M-c
15
16 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
Now, this fact is our base. What is the cause of my illusion of seeing
a spirit in the triangle of Art?
Every smatterer, every expert in psychology, will answer: "That
cause lies in your brain."
English children are taught (pace the Education Act) that the Uni
verse lies in infinite Space; Hindu children, in the iikiisa, which is the
same thing.
Those Europeans who go a little deeper learn from Fichte, that the
phenomenal Universe is the creation of the Ego; Hindus, or Europeans
studying under Hindu gurus, are told, that by iikiisa is meant the cit
iikiisa. The citiikiisa is situated in the "Third Eye," i.e., in the brain. By
assuming higher dimensions of space, we can assimilate this fact to
Realism; but we have no need to take so much trouble.
This being true for the ordinary Universe, that all sense-impressions
are dependent on changes in the brain, 1 we must include illusions,
which are after all sense-impressions as much as "realities" are, in the
class of "phenomena dependent on brain-changes."
Magical phenomena, however, come under a special sub-class, since
they are willed, and their cause is the series of "real" phenomena called
the operations of ceremonial Magic.
These consist of
(1) Sight.
The circle, square, triangle, vessels, lamps, robes, imple
ments, etc.
(2) Sound.
The invocations.
(3) Smell.
The perfumes.
(4) Taste.
The Sacraments.
(5) Touch.
As under (1).
(6) Mind.
The combination of all these and reflection on their
significance.
1 Apart from its value in obtaining one-pointedness . On this subject the curious may
consult my mui:I [Berashith].
2 [The MS. of this essay, at the Harry Ransom Humanities Research Center, Univer
sity of Texas at Austin, adds here: "through the ear."]
3 [Cimeies, the sixty-sixth spirit of the Goetia.]
4 [The MS. has this passage in an unknown language following here: "-ham kitna
khabai-ka-kajay-log is-batka tamasha karta ham lekh-mangta. "]
18 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
1 <A poet of great ability. He edited a book called Of Black Magic and of Pacts, in
which he vilifies the same.>
2[Proverbs 26:13.]
THE INITIATED INTERPRETATION OF CEREMONIAL MAGIC 19
of the baculum, 1 the little to the great-how great one only realizes
when one identifies the wand with the mahalinga, 2 up which Brahma
flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas,
down which ViI)u flew at the rate of 84,000 crores of yojanas a
second for 84,000 crores of mahakalpas-yet neither reached an end.
But I reach an end.
BOLESKINE HOUSE
Foyers, N.B., July, 1903.
NOTE
I had intended in this place to devote a little attention to the edition
(save the mark) of the Goetia produced by Mr. A .E. Waite in The Book
of Black Magic.
But a fresh perusal of that work reveals it to be such a farrago of
twenty-fifth-rate shoddy schoolboy journalism that disgust compels
me to refrain. I may merely mention that the letterpress is garbled and
the seals abominably drawn. To give one concrete example; on p . 202
Mr. Waite observes:
"This" (that the compiler of the Lemegeton was acquainted with
the N.T.) "is proved by the references in the Third Conjuration to the
Living Creatures of the Apocalypse ."
There is no such reference!
In the Second Conjuration, for I have corrected Mr. Waite's careless
blunder, there is a reference to Living Creatures; there is also a refer
ence to the same beings in the Apocalypse .
The argument then stands:
The Book of Chronicles refers to King Solomon (unknown date).
Mr. Waite refers to King Solomon (1898),
Therefore,
The author of the Book of Chronicles was acquainted with Mr.
Waite's book . 1
We will conclude by condoling with the author of the Book of
Chronicles .
1 Even apart from this, if Living Creatures are really existent things-which the name
would suggest-the argument stands:
The Rig-Veda,
The Old Testament,
The lnsidecompletuar Britanniaware,
The Sword of Song
all refer to the Sun.
:. there is a common source in literature.
Mr. Waite's fallacy is all very well, though, for people who have never kept
Living Creatures, nor even made a fourth at Bridge.
LEGEMETON VEL CLAVICULA SALOMONIS REGIS
1 This Preliminary Definition of Magic is found in very few Codices, and is probably
later than the body of the work.
2 Or Actives.
3 Or Passives.
40r Effect.
21
22 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
among the Persians none might reign unless he was skilful in this
GREAT ART.
This Noble Science often degenerateth, from Natural becometh
Diabolical, and from True Philosophy turneth unto Nigromancy.1 The
which is wholly to be charged upon its followers, who, abusing or not
being capable of that High and Mystical Knowledge do immediately
hearken unto the temptations of Sathan, and are misled by him into the
Study of the Black Art. Hence it is that Magic lieth under disgrace, and
they who seek after it are vulgarly esteemed Sorcerers.
The Fraternity of the Rosie Crusians thought it not fit to style them
selves Magicians, but rather Philosophers. And they be not ignorant
Empiricks, 2 but learned and experienced Physicians, whose remedies
be not only Lawful but Divine.
1 Or the Black Art, as distinct from mere Necromancy, or Divination by the Dead.
2 Or Quacks and Pretenders. Vide note on page 26.
LEGEMETON VEL CLAVICULA SALOMONIS REGIS
(N.B. This is taken from several MS. Codices, of which the four prin
cipal variations are here composed together in parallel columns as an
example of the close agreement of the various texts of the Lemegeton.
For in the whole work the differences in the wording of the various
Codices are not sufficient to require the constant giving of parallel
readings; but except in the more ancient examples there is much dete
rioration in the Seals and Sigils, so that in this latter respect the more
recent exemplars are not entirely reliable.)
which containeth Now this Book which containeth which contains all
all the Names, containeth all the all the Names, the names, orders,
Offices, and Orders Names, Orders, Offices, and Orders and offices of all the
of all the Spirits and Offices of all of all the Spirits Spirits that ever So-
that ever he had the Spirits with with whom he ever lomon conversed
converse with, with which Solomon held any converse; with, together with
the Seals and Char- ever conversed, the together with the the Seals and Char-
acters to each Spirit Seals and Charac- Seals and Charac- acters belonging to
and the manner of ters belonging to ters proper unto each Spirit, and the
calling them forth each Spirit, and the each Spirit, and the manner of calling
to visible appear- manner of calling method of calling them forth to visi-
ance: them forth to visi- them forth to visi- ble appearance:
In 5 parts, viz.: ble appearance: ble appearance: In 4 parts.
Divided into 5 In 5 parts, viz.:
special Books or
parts, viz.:
23
24 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
(1) THE FIRST (1) THE FIRST (1) THE FIRST (1) THE FIRST
PART is a Book of BooK, or PART, PART is a Book of PART is a Book of
Evil Spirits, called which is a Book Evil Spirits, called Evil Spirits called
GoETIA, showing concerning Spirits GoETIA, showing GoETIA, showing
how he bound up of Evil, and which how he bound up how he bound up
those Spirits, and is termed THE those Spirits and those Spirits and
used them in GoETIA oF So- used them in things used them in several
general things, LOMON, sheweth general and several, things, whereby he
whereby he ob- forth his manner of whereby he ob- obtained great
tained great fame. binding these Spir- tained great fame. fame.
its for use in things
divers. And hereby
did he acquire great
renown.
(2) THE SECOND (2) THE SECOND (2) THE SECOND (2) THE SECOND
PART is a Book of BooK is one which PART is a Book of PART is a Book of
Spirits, partly Evil treateth of Spirits Spirits partly Evil, Spirits partly Good
and partly Good, mingled of Good and partly Good, and partly Evil,
which is named and Evil Natures, which is called which is named
THEURGIA- the which is entitled THEURGIA- THEURGIA-
GoETIA, all Aerial THE THEURGIA- GoETIA, all Aerial GoETIA, all Aerial
Spirits, etc. GoETIA, or the Spirits, etc. Spirits.
Magical Wisdom of
the Spirits Aerial,
whereof some do
abide, but certain
do wander and bide
not.
(3) THE THIRD (3) THE THIRD (3) THE THIRD (3) THE THIRD
PART is of Spirits BooK, called ARs PART is of Spirits PART is a Book gov-
governing the Plan- PAULINA, or THE governing the Plan- erning the Planetary
etary Hours, and ART PAULINE, etary Hours, and of Houses, and what
what Spirits belong treateth of the what Spirits do be- Spirits belong to
to every degree, of Spirits allotted unto long to every De- every Degree of the
the Signs, and Plan- every degree of the gree of the Signs, Signs, and Planets
ets in the Signs. 360 Degrees of the and of the Planets in the Signs. Called
Called the PAULINE Zodiac; and also of in the Signs. This is the PAULINE A RT.
ART, etc. the Signs, and of the called the PAULINE
Planets in the Signs, ART, etc.
as well as of the
Hours.
(4) THE FOURTH (4) THE FOURTH (4) THE FouRTH (4) THE FOURTH
PART of this Book is BooK, called ARs PART of this Book is PART is a Book
called ALMADEL OF ALMADEL SALOM- called ALMADEL OF called the
SOLOMON, which ONIS, or THE ART SOLOMON, the A LMADEL OF
containeth those ALMADEL OF which containeth SoLOMON, which
Spirits which gov- SoLOMON, concer- those Spirits which contains Twenty
ern the Four Alti- neth those Spirits do govern the Four Chief Spirits who
tudes, or the 360 which be set over Altitudes, or the govern the Four
Degrees of the the Quaternary of 360 Degrees of the Altitudes, or the
Zodiac. the Altitudes. Zodiac. 360 Degrees of the
These two last These two last These two last Zodiac.
Orders of Spirits mentioned Books, Orders of Spirits
THE BRIEF INTRODUCTORY DESCRIPTION 25
are Good, and to be the ART PAULINE are Good, and are These two last
sought for by and the ART called THEURGIA, Orders of Spirits
Divine seeking, etc., ALM ADEL, do and are to be are Good, and
and are called relate unto Good sought for by Di- called THEURGIA,
THEURGIA. Spirits alone, whose vine seeking, etc. and are to be
knowledge is to be sought after by Di-
obtained through vine seeking.
seeking unto the
Divine. These two
Books be also
classed together
under the Name of
the First and Sec-
ond Parts of the
BookTHEURGIA OF
SoLOMON.
Though there be titles with several other Names of the Book, as THE
BooK HELISOL, which is the very same with this last Book of
LEMEGETON called ARs NovA or ARs NoTAR I A, etc.
These Books were first found in the Chaldee and Hebrew Tongues
at Jerusalem by a Jewish Rabbi; and by him put into the Greek
language and thence into the Latin, as it is said. 1
1 The first only of these five books is here published: the astral opposition incidental
to the publication of any magical writing is not to be blamed for this; but the
engorgement of the translator in a matter of other import, as previously hinted. The
true life of this man and his associates, with a veridic account of their researches
into magical arts, etc., may be looked for in my forthcoming volume:
"History of the Order of the Golden Dawn."-Eo.
SHEMHAMPH 0 RASH
Figure 6.
Bael, as drawn
by Crowley.
Figure 7 Bael.
27
28 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
Figure 8.
still, and bringeth back runaways. He teaches
The Seal of Agares. all Languages or Tongues presently. He hath
power also to destroy Dignities both Spiritual
and Temporal, and causeth Earthquakes. He
was of the Order of Virtues. He hath under his government 31
Legions of Spirits. And this is his Seal or Character which thou shalt
wear as a Lamen before thee.
Figure 9
Agares, as drawn
by Crowley.
Figure I I.
and this is his Seal.
The Seal of Vassago.
SHEMHAMPHORASH 29
Dead Souls that died in sin. And his Seal is this, The Seal of Samigina.
which is to be worn before the Magician when he
is Invocator, etc.
Figure IJ.
Samigina, as drawn
by Crowley.
Figure I7.
Amon, as drawn by
Crowley.
goeth before him also an Host of Spirits, like Men with Trumpets and
well sounding Cymbals, and all other sorts of Musical Instruments. He
hath a great Voice, and roareth at his first coming, and his speech is
such that the Magician cannot well understand unless he can compel
him. This Spirit can teach all Arts and Sciences, and other secret things.
He can discover unto thee what the Earth is, and what holdeth it up in
the Waters; and what Mind is, and where it is; or any other thing thou
mayest desire to know. He giveth Dignity, and confirmeth the same. He
bindeth or maketh any man subject unto the Magician if he so desire
it. He giveth good Familiars, and such as can teach all Arts. He is to be
observed towards the West. He is of the Order of Dominations. 1 He
hath under him 200 Legions of Spirits, and part of them are of the
Order of Angels, and the other part of Potentates. Now if thou callest
this Spirit Paimon alone, thou must make him some offering; and there
will attend him two Kings called LABAL and ABALIM, and also other
Spirits who be of the Order of Potentates in his Host, and 25 Legions.
And those Spirits which be subject unto them are not always with them
unless the Magician do compel them. His Character is this which must
be worn as a Lamen before thee, etc.
-__.:_=-
--
. .
...
.
-
-==----
- -
Figure 2 3. Paimon.
Figure 2 5. Buer.
1 To protect him from the flaming breath of the enraged Spirit; the design is given at
the end of the instructions for the Magical Circle, etc., later on in the Goetia. [See
p. 74.]
SHEMHAMPHORASH 35
1 In some of the older Codices this word is left out, in others it is indistinct, but
appears to be "horse," so I have put the word horse within [parentheses] above.
TRANS. {The Quartos have "ass."-ED.)
SHEMHAMPHORASH 37
1 In some Codices written Morax, but I consider the above the correct orthography.
38 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
Figure 43 Ipos.
1 Figure 47.
2Figure 48.
40 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
1 This hardly agrees with the statement that he is a great liar, and not to be trusted.
2 See ante, Spirit No. 13.
SHEMHAMPHORASH 41
(31.) FoRAs. -
The Thirty-first
Spirit is Foras.
He is a Mighty
President, and
appeareth in the
Form of a Strong
Figure 56.
The Seal of Foras. Man in Human
Shape. 1 He can
give the under
standing to Men how they may know
the Virtues of all Herbs and Precious
Stones. He teacheth the Arts of Logic
and Ethics in all their parts. If desired
he maketh men invisible, 2 and to live
long, and to be eloquent. He can dis
cover Treasures and recover things
Figure 57
Lost. He ruleth over 29 Legions of Foras, as drawn by Crowley.
Spirits, and his Seal is this, which
wear thou, etc.
Figure 59 Asmoday.
44 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
Figure 6 r. Gaap.
SHEMHAMPHORASH 45
(34.) FuRFUR.-The
Thirty-fourth Spirit is
Furfur. He is a Great
and Mighty Earl,
appearing in the Form
of an Hart with a
Fiery Tail. He never
Figure 63.
speaketh truth unless
The Seal of Furfur.
he be compelled, or
brought up within a
triangle, 6_. Being therein, he will take
upon himself the Form of an Angel. Being
bidden, he speaketh with a hoarse voice.
Also he will wittingly urge Love between
Man and Woman. He can raise Lightnings
and Thunders, Blasts, and Great Tempestu
Figure 62.
Furfur, as drawn by ous Storms. And he giveth True Answers
Crowley. both of Things Secret and Divine, if com
manded. He ruleth over 26 Legions of Spir
its. And his Seal is this, etc.
---
--=- ....::::.-=-------.
-r
- --
,_-,--
-
' I i __
_--- " 1 II
-
.;c_--= ':(_ )':. -
1 In one Codex of the seventeenth century, very badly written, it might be read "Ox"
instead of "Wolf."-TRANS. {For me he appeared always like an ox, and very
dazed.-ED.}
SHEMHAMPHORASH 47
etc.2
Figure 72.
Malphus.
1 Or Warriors, or Men-at-Arms.
2 But Malthus is certainly in heaven. See Prometheus Unbound, Introduction by P. B.
Shelley, a necromancer of note, as shown by the references in his "Hymn to Intel
lectual Beauty."-Eo.
SHEMHAMPHORASH 49
1 Three is given instead of 30 in several Codices; but 30 is probably the more correct.
50 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
Figure 75
office is to govern the
The Seal of Vepar ( r) Waters, and to guide
Ships laden with Arms,
Armour, and Ammuni-
. 1
t10n, etc., thereon.
And at the request of
the Exorcist he can
cause the seas to be
right stormy and to
appear full of ships. Figure 77
Vepar, as drawn by Crowley.
Also he maketh men to
Figure 76.
The Seal of Vepar (z)
die in Three Days by
Putrefying Wounds or
Sores, and causing Worms to breed in them. He
governeth 29 Legions of Spirits, and his Seal is
this, etc.
1 In several Codices this passage reads: "His Office is to Guide the Waters and Ships
laden with Armour thereon."
SHEMHAMPHORASH 51
Figure 84-
The Seal of Uvall (z).
Figure 89.
Furcas.
Figure 9 r. Balam.
Figure 9 3. Alloces.
1 Or Warrior.
Figure 99 Orobas.
58 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
1 Should probably be 30. For these 72 Great Spirits of the Book Goetia are all Princes
and Leaders of numbers.
SHEMHAMPHORASH 59
Figure 103.
Good Familiars, and can bewray Treasure that is
The Seal of Amy. kept by Spirits. He governeth 36 Legions of Spir
its, and his Seal is this, etc.
Figure 105.
He governeth 36 Legions of Spirits, and his Seal
The Seal of Vapula. or Character is thus made, and thou shalt wear it
as aforesaid, etc.
Figure ro8.
Volac.
SHEMHAMPHORASH 61
Figure I I 2. Haures.
Figure I I3.
pertaining unto Mensuration or Astronomy. He
The Seal of can transform a Man into the Likeness of a Bird.
Andrealphus.
He governeth 30 Legions of Infernal Spirits, and
his Seal is this, etc.
1 Perhaps an error for 30.-TRANS. The actual number is 50; at least it was in
1898.-Eo. (An. XIX [1924 E.v.] It is now 80 again-thanks greatly to my own
Work.>
SHEMHAMPHORASH 65
OBSERVATIONS
FIRST, thou shalt know and observe the Moon's Age for thy working.
The best days be when the Moon Luna is 2, 4, 6, 8, 10, 12, or 14 days
old, as Solomon saith; and no other days be profitable. The Seals of the
72 Kings are to be made in Metals. The Chief Kings' in Sol (Gold);
Marquises' in Luna (Silver); Dukes' in Venus (Copper); Prelacies' in
Jupiter (Tin); Knights' in Saturn (Lead); Presidents' in Mercury (Mer
cury); Earls' in Venus (Copper), and Luna (Silver), alike equal, etc.
1 These four Great Kings are usually called Oriens, or Uriens, Paymon or Paymonia,
Ariton or Egyn, and Amaymon or Amaimon. By the Rabbins they are frequently
entitled: Samael, Azazel, Azael, and Mahazael.
68 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
NoTE.-lt will be remarked that several among the above Spirits pos
sess two titles of different ranks: e.g., (45.) Vine is both King and Earl;
(25.) Glasya-Labolas is both President and Earl, etc. "Prince" and
"Prelate" are apparently used as interchangeable terms. Probably the
Seals of Earls should be made in Iron, and those of Presidents in mix
ture either of Copper and Silver, or of Silver and Mercury; as otherwise
the Metal of one Planet, Mars, is excluded from the List; the Metals
SHEMHAMPHORASH 69
NOTE
70
THE MAGICAL REQUISITES
THIS is the Form of the Magical Circle of King Solomon, the which he
made that he might preserve himself therein from the malice of these
Evil Spirits. [See Figure 124 opposite.] This Magical Circle is to be
made 9 feet across, and the Divine Names are to be written round it,
beginning at EHYEH, and ending at LEVANAH, Luna.
( Colours.-The space between the outer and inner circles, where
the serpent is coiled, with the Hebrew names written along his body, is
bright deep yellow. The square in the centre of the circle, where the
word "Master" is written, is filled in with red. All names and letters
are in black. In the Hexagrams the outer triangles where the letters a,
THIS is the Form of the Magical Triangle, into the which Solomon did
command the Evil Spirits. It is to be made at 2 feet distance from the
Magical Circle and it is 3 feet across. [See Figure 125 opposite.] Note
71
72 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
1. The coiled serpent is only shown in one private codex, the Hebrew names being
in most cases simply written round in a somewhat spiral arrangement within the
double circle. It is to be remembered that Hebrew is always written from right to
left, instead of from left to right like ordinary European languages. The small
Maltese crosses are placed to mark the conclusion of each separate set of Hebrew
names. These names are those of Deity Angels and Archangels allotted by the
Qabalists to each of the 9 first Sephiroth or Divine Emanations. In English letters
they run thus, beginning from the head of the serpent: >!< Ehyeh Kether Metatron
Chaioth Ha-Qadesh Rashith Ha-Galgalim S.P.M. (for "Sphere of the P rimum
Mobile") >I< Iah Chokmah Ratziel Auphanim Masloth S.S.F. (for "Sphere of the
Fixed Stars," or S.Z. for "Sphere of the Zodiac") >!< Iehovah Elohim Binah Tza
phquiel Aralim Shabbathai S. (for "Sphere") of Saturn >!< El Chesed Tzadquiel
Chaschmalim Tzedeq S. of Jupiter >I< Elohim Gibor Geburah Kamael Seraphim
Madim S. of Mars >I< Iehovah Eloah Va-Daath Tiphereth Raphael Malakim
Shemesh S. of the Sun >!< Iehovah Tzabaoth Netzach Haniel Elohim Nogah S. of
Venus. >!< Elohim Tzabaoth Hod Michael Beni Elohim Kokav S. of Mercury >!<
Figure 127.
The Pentagram
of Solomon.
Figure 128.
The Magic Ring or
Disc of Solomon.
THis is the Form of the Magic Ring, or rather Disc, of Solomon, the
figure whereof is to be made in gold or silver. It is to be held before the
face of the exorcist to preserve him from the stinking sulphurous fumes
and flaming breath of the Evil Spirits.
(Colour.-Bright y ellow. Letters, black.)
THE MAGICAL REQUISITES 75
THIS is the Form of the Vessel of Brass wherein King Solomon did shut
up the Evil Spirits, etc. (See Figures 129 and 130.) (Somewhat different
forms are given in the various codices. The seal in Figure 131 was
made in brass to cover this vessel with at the top. This history of the
djinn shut up in the brazen vessel by King Solomon recalls the story of
"The Fisherman and the Djinn" in The Arabian Nights. In this tale,
however, there was only one djinn shut up in a vessel of yellow brass
76 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
the which was covered at the top with a leaden seal. This djinn tells the
fisherman that his name is Sakhr, or Sacar.)
(Colour.-Bronze. Letters.-Black on a red band.)
Figure 132.
The Secret Seal
of Solomon.
THIS is the Form of the Secret Seal of Solomon, wherewith he did bind
and seal up the aforesaid Spirits with their legions in the Vessel of
Brass.
This seal is to be made by one that is clean both inwardly and out
wardly, and that hath not defiled himself by any woman in the space
of a month, but hath in pray er and fasting desired of God to forgive
him all his sins, etc.
It is to be made on the day of Mars or Saturn (Tuesday or Saturday )
at night at 12 o'clock, and written upon virgin parchment with the
blood of a black cock that never trode hen. Note that on this night the
moon must be increasing in light (i.e . going from new to full) and in
the Zodiacal Sign of Virgo. And when the seal is so made thou shalt
perfume it with alum, raisins dried in the sun, dates, cedar, and lignum
aloes.
Also by this seal King Solomon did command all the aforesaid Spir
its into the Vessel of Brass, and did seal it up with this same seal. He
by it gained the love of all manner of persons, and overcame in battle,
for neither weapons, nor fire, nor water could hurt him. And this privy
seal was made to cover the vessel at the top withal, etc.
NOTE 77
NOTE
4
0 0 0 't:>
Figure 144 is an Egyptian design
which would show an analogy between
Fig. 143. Fig. 144. the symbol and the idea of the force of
the creation.
NOTE 79
MAGICAL REQUISITES
"BY the figurative mystery of these holy vestures (or of this holy vest
ment) I will clothe me with the armour of salvation in the strength of the
Most High, ANCOR; A MACOR; AMIDES; THEODONIAS; ANITOR; that my
desired end may be effected through Thy strength, 0 ADONAI ! unto
Whom the praise and glory will for ever and ever belong ! Amen!"
After thou hast so done, make prayers unto God according unto thy
work, as Solomon hath commanded.
1 In many codices it is written "a sceptre or sword, a mitre or cap." By the "other gar
ments" would be meant not only under-garments, but also mantles of different colours.
80
THE CONJURATIONS
I DO invocate and conjure thee, 0 Spirit, N.; 1 and being with power
armed from the SuPREME MAJESTY, I do strongly command thee, by
BERALANENSIS, BALDACHIENSIS, PAUMACHIA, and APOLOGIJE
SEDES; by the most Powerful Princes, Genii, Liachid, and Ministers
of the Tartarean Abode; and by the Chief Prince of the Seat of Apolo
gia in the Ninth Legion, I do invoke thee, and by invocating conjure
thee. And being armed with power from the SuPREME MAJESTY, I do
strongly command thee, by Him Who spake and it was done, and unto
whom all creatures be obedient. Also I, being made after the image of
GoD, endued with power from GoD, and created according unto His
will, do exorcise thee by that most mighty and powerful name of GoD,
EL, strong and wonderful; 0 thou Spirit N. And I command thee by
Him who spake the Word and His FIAT was accomplished, and by all
the names of GoD. Also by the names ADONAI, EL, ELOHIM, ELOHI,
EHYEH ASHER EHYEH, ZABAOTH, ELION, IAH, TETRAGRAMMATON,
SHADDAI, LoRD GoD MosT HIGH, I do exorcise thee and do power-
1 Here interpolate the name of the Spirit desired to be invocated. In some of the cod
ices there are faint variations in the form of wording of the conjurations, but not
sufficient to change the sense, e.g., "Tartarean abode" for "Tartarean seat," etc.
81
82 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
fully command thee, 0 thou spirit N., that thou dost forthwith appear
unto me here before this Circle in a fair human shape, without any
deformity or tortuosity. And by this ineffable name, TETRAGRAM
MATON IEHOVAH, do I command thee, at the which being heard the
elements are overthrown, the air is shaken, the sea runneth back, the
fire is quenched, the earth trembleth, and all the hosts of the celestials,
terrestrials, and infernals do tremble together, and are troubled and
confounded. Wherefore come thou, 0 Spirit N., forthwith, and with
out delay, from any or all parts of the world wherever thou mayest be,
and make rational answers unto all things that I shall demand of thee.
Come thou peaceably, visibly, and affably, now, and without delay,
manifesting that which I shall desire. For thou art conjured by the
name of the LIVING and TRUE GoD, HELIOREN, wherefore fulfil thou
my commands, and persist thou therein unto the end, and according
unto mine interest, visibly and affably speaking unto me with a voice
clear and intelligible without any ambiguity.
1 Or "Anapezeton."
20r "Tzabaoth."
THE CONJURATIONS 83
1 In some "By the Seat of Adonai" or "By the Throne of Adonai." In these conjura
tions and elsewhere in the body of the text I have given the divine names as
correctly as possible.
84 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
THE CONSTRAINT
I no conjure thee, 0 thou Spirit N., by all the most glorious and effi
cacious names of the MosT GREAT AND INCOMPREHENSIBLE LORD
Goo OF H osTs, that thou comest quickly and without delay from all
parts and places of the earth and world wherever thou mayest be, to
make rational answers unto my demands, and that visibly and affably,
speaking with a voice intelligible unto mine understanding as afore
said. I conjure and constrain thee, 0 thou Spirit N., by all the names
aforesaid; and in addition by these seven great names wherewith
Solomon the Wise bound thee and thy companions in a Vessel of Brass,
A DONAI, P REYAI or P RERAI, TETRAGRAMMATON, ANAPHAXETON or
ANEPHENETON, INESSENFATOAL or INESSENFATALL, PATHTUMON or
PATHATUMON, and l TEMON; that thou appearest here before this Cir
cle to fulfil my will in all things that seem good unto me. And if thou
be still so disobedient, and refusest still to come, I will in the power and
by the power of the name of the S UPREME AND EVERLASTING LORD
G oo Who created both thee and me and all the world in six days, and
what is contained therein, EIE, S ARAYE, and by the power of this name
PRIMEUMATON which commandeth the whole host of Heaven, curse
thee, and deprive thee of thine office, joy, and place, and bind thee in
the depths of the Bottomless Pit or Abyss, there to remain unto the Day
of the Last Judgment. And I will bind thee in the Eternal Fire, and into
the Lake of Flame and of Brimstone, unless thou comest quickly and
appearest here before this Circle to do my will. Therefore, come thou!
in and by the holy names ADONAI, Z ABAOTH, A DONAI, AMIORAN.
Come thou! for it is A noNAI who commandest thee.
IF THOU hast come thus far, and yet he appeareth not, thou mayest be
sure that he is sent unto some other place by his King, and cannot
come; and if it be so, invocate the King as here followeth, to send him.
But if he do not come still, then thou mayest be sure that he is bound
in chains in hell, and that he is not in the custody of his King. If so, and
thou still hast a desire to call him even from thence, thou must rehearse
the general curse which is called the Spirits' Chain.
Here followeth, therefore, the Invocation of the King: 1
1 It will depend on the quarter to which the Spirit is attributed, which of the four chief
kings is to be invoked.
THE INVOCATION OF THE KING 85
AFTER thou shalt have invocated the King in this manner twice or
thrice over, then conjure the spirit thou wouldest call forth by the
aforesaid conjurations, rehearsing them several times together, and he
will come without doubt, if not at the first or second time of rehears
ing. But if he do not come, add the "Spirits' Chain" unto the end of the
aforesaid conjurations, and he will be forced to come, even if he be
bound in chains, for the chains must break off from him, and he will
be at liberty:
0 THOU wicked and disobedient Spirit N., because thou hast rebelled,
and hast not obeyed nor regarded my words which I have rehearsed;
they being all glorious and incomprehensible names of the true GoD,
the maker and creator of thee and of me, and of all the world; I DO by
86 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
the power of these names the which no creature is able to resist, curse
thee into the depths of the Bottomless Abyss, there to remain unto the
Day of Doom in chains, and in fire and brimstone unquenchable,
unless thou forthwith appear here before this Circle, in this triangle to
do my will. And, therefore, come thou quickly and peaceably, in and
by these names of GoD, ADONAI, ZABAOTH, ADONAI, AMIORAN;
come thou! come thou! for it is the King of Kings, even ADONA!, who
commandeth thee.
WHEN thou shalt have rehearsed thus far, but still he cometh not, then
write thou his seal on parchment and put thou it into a strong black
box; 1 with brimstone, assafretida, and such like things that bear a
stinking smell; and then bind the box up round with an iron wire, and
hang it upon the point of thy sword, and hold it over the fire of char
coal; and say as followeth unto the fire first, it being placed toward that
quarter whence the Spirit is to come:
I CONJURE thee, 0 fire, by him who made thee and all other creatures
for good in the world, that thou torment, burn, and consume this Spirit
N., for everlasting. I condemn thee, thou Spirit N., because thou art
disobedient and obeyest not my commandment, nor keepest the pre
cepts of the LoRD THY GoD, neither wilt thou obey me nor mine invo
cations, having thereby called thee forth, I, who am the servant of the
MosT HIGH AND IMPERIAL LoRD GoD OF HosTs, IEHOVAH, I who
am dignified and fortified by his celestial power and permission, and
yet thou comest not to answer these my propositions here made unto
thee. For the which thine averseness and contempt thou art guilty of
great disobedience and rebellion, and therefore shall I excommunicate
thee, and destroy thy name and seal, the which I have enclosed in this
box; and shall burn thee in the immortal fire and bury thee in immortal
oblivion; unless thou immediately come and appear visibly and affa
bly, friendly and courteously here unto me before this Circle, in this tri
angle, in a form comely and fair, and in no wise terrible, hurtful, or
frightful to me or any other creature whatsoever upon the face of
earth. And thou shalt make rational answers unto my requests, and
perform all my desires in all things, that I shall make unto thee.
1 This box should evidently be in metal or in something which does not take fire
easily. ( J [iron), who is the corruption of 0, is best.)
THE GREATER CuRSE 87
Now, 0 thou Spirit N., since thou art still pernicious and disobedient,
and wilt not appear unto me to answer unto such things as I would
have desired of thee, or would have been satisfied in; I do in the name,
and by the power and dignity of the Omnipresent and Immortal Lord
God of Hosts IEHOVAH TETRAGRAMMATON, the only creator of
Heaven, and Earth, and Hell, and all that is therein, who is the mar
vellous Disposer of all things both visible and invisible, curse thee, and
deprive thee of all thine office, joy, and place; and I do bind thee in the
depths of the Bottomless Abyss there to remain until the Day of Judg
ment, I say into the Lake of Fire and Brimstone which is prepared for
all rebellious, disobedient, obstinate, and pernicious spirits. Let all the
company of Heaven curse thee! Let the sun, moon, and all the stars
curse thee! Let the LIGHT and all the hosts of Heaven curse thee into
the fire unquenchable, and into the torments unspeakable. And as thy
name and seal contained in this box chained and bound up, shall be
choked in sulphurous stinking substances, and burned in this material
fire; so in the name IEHOVAH and by the power and dignity of these
three names, TETRAGRAMMATON, ANAPHAXETON, and PRIMEUMA
TON, I do cast thee, 0 thou wicked and disobedient Spirit N., into the
Lake of Fire which is prepared for the damned and accursed spirits,
and there to remain unto the day of doom, and never more to be
remembered before the face of Goo, who shall come to judge the
quick, and the dead, and the world, by fire.
THEN the exorcist must put the box into the fire, and by-and-by the
Spirit will come, but as soon as he is come, quench the fire that the box
is in, and make a sweet perfume, and give him welcome and a kind
entertainment, showing unto him the Pentacle that is at the bottom of
your vesture covered with a linen cloth, saying:
1 In some codices this is called "the Curse" only; but in one or two the "Spirits'
Chain" is called "the Lesser Curse," and this the "Greater Curse."
88 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
THEN he or they will be obedient, and bid thee ask what thou wilt, for
he or they be subjected by God to fulfil our desires and commands.
And when he or they shall have appeared and showed himself or them
selves humble and meek, then shalt thou rehearse:
WELCOME Spirit N., 0 most noble king2 (or kings)! I say thou art
welcome unto me, because I have called thee through Him who hast
created Heaven, and Earth, and Hell, and all that is in them contained,
and because also thou hast obeyed. By that same power by the which
I have called thee forth, I bind thee, that thou remain affably and
visibly here before this Circle (or before this Circle and in this triangle)
so constant and so long as I shall have occasion for thy presence; and
not to depart without my licence until thou hast duly and faithfully
performed my will without any falsity.
THEN standing in the midst of the Circle, thou shalt stretch forth thine
hand in a gesture of command and say:
1 In the Latin, "Batha/ vel Vathat super Abrae ruens! Abeor veniens super Aberer!"
<Hence these are not names of G:. the V:.O:. [God the Vast One] as it would be
"ruentis," venientis.")
20r whatever his dignity may be.
THE LICENCE TO DEPART 89
AFTER thou hast given the Spirit licence to depart, thou art not to go
out of the circle until he or they be gone, and until thou shalt have
made prayers and rendered thanks unto God for the great blessings He
hath bestowed upon thee in granting thy desires, and delivering thee
from all the malice of the enemy the devil.
Also note! Thou mayest command these spirits into the Vessel of
Brass in the same manner as thou dost into the triangle, by saying:
"that thou dost forthwith appear before this Circle, in this Vessel of
Brass, in a fair and comely shape," etc., as hath been shown in the fore
going conjurations.
Explanation of Certain Names
Used in this Book Lemegeton1
P[RIMUM] M[ OBILE]
Eheie: Kether. Almighty God, whose dwelling is in the highest
heavens
Haioth. The great King of heaven and all the Powers therein
Methraton. And of all the holy hosts of Angels and Archangels
Reschith. Hear the prayers of thy servant who putteth his
whole trust in thee
Tagallalim. 2 Let thy holy Angels command [and] assist me at
this time and at all times
S[PH.tERA] Z[oDIAcus]
Jehovah. God Almighty God omnipotent hear my prayers
Hadonat. Command thy holy Angels Above the fixed Stars
Ophamim. To be Assisting and Aiding of thy servants
lophie!. That I may command all spirits of the Air fire water
earth and hell
Masloth. So that it may tend unto thy glory and man's good
1This explanation, or rather paraphrased prayer, only exists in one codex as far as
my knowledge goes. The Qabalist will remark that the orthography of several of
the Qabalistical names is incorrect. I give it, however, as it stands.-TRANS. {In
any case it is worthless; the names mean nothing of the sort.-ED.} [This section
occurs in Sloane MS. 2731; for this edition many corrections were made and lacunx
restored relying on this source, which is probably not that used by Mathers, but is
generally more reliable and complete. The headings and concluding section did not
appear in the 1904 first edition, and the expansions of the headings are plausible
restorations.]
2[Mathers reads this as "Hagalgalim."]
90
EXPLANATION OF CERTAIN NAMES 91
S[PHJERA] Q
Jehovah. God Almighty God omnipotent hear my prayers
Elohim. God with us God be Always present with us
Binah. Strengthen us and support us both now and forever
Aralim. In these our undertakings which I do as an Instru
ment in thy hands
Zabbathy.1 Of thee the great God of Sabaoth.
S[PHJERA] 2j.
Hesel2 T hou great god governor and creator of all the
Planets and host of heaven
Hasmalim.3 Command them by thy Almighty Power
Zelez4 To be now present and assisting to us thy poor
servants both now and forever
S[PHJERA] 6
Elohim Geber5. Most Almighty eternal and ever living Lord God
Seraphim. Command thy Seraphims
Camael. Madim. To attend on us now at this time to assist us and
defend us from all perils and dangers
S[PHJERA] 0
Eloha. 0 All mighty God be present with us both now and
forever
Tetragrammaton. And let thy Almighty power and presence ever
guard and protect us at this present and forever
Raphael. Let thy holy Angel Raphael wait upon us at this
present and forever
To assist us in this our undertakings
S[PHJERA]
Jehovah. God Almighty God omnipotent hear my prayers
Sabaoth. T hou great God of Sabaoth
Nezah.7 All seeing God
Elohim. God be present with us and let thy presence be now
and Always present with us
1 [Mathers notes that Zabbathi, as his edition has it, "should be Shabbathii."]
2 [Mathers notes that Hesel "should be Chesed."]
3 [Mathers notes that Hasmalim "should be Chashmalim."]
4 [Mathers notes that Zelez "should be Zedeq. "]
s [Mathers notes that Geber "should be Gibor."]
6[Mathers notes "or Shemesh."]
7[Mathers gives "Netzah, or Netzach."]
92 LEMEGETON VEL CLAVICULA SALOMONIS REGIS - GOETIA
Haniel. Let thy holy Angel Haniel come and minister .unto
us at this present
S[PH.lRA]
Elohim. God be present with us and let thy presence be now
and alway present with us
Sabaoth. 0 thou great God of Sabaoths be present with us at
this time and forever
Hodben.1 Let thy Almighty power defend us and protect us
both now and forever
Michael. Let Michael who is under thee general of thy heav
enly host
Cock ab. Come and expel all evil and danger from us both
now and forever
S[PH.lRA] 0
Sadai. Thou great god of All Wisdom and Knowledge
Jesal. 2 Instruct thy poor and most humble servant
Cherubim. By thy holy Cherubim
Gabriel. By thy holy Angel Gabriel who is the Author and
Messenger of Good Tidings
Levanah. Direct us and support us at this present and forever
The Middle Square. i1. Jehovah Rosh. Thou Universal God of heaven
and all the hosts therein and of the earth sea and air
and all the creatures therein
l Ioh. Thou, before thy presence all spirits both
infernal Airy and all others do fear and tremble let
them be now at this time and forever be in sub
jection to me at the word of thy most holy name
Jehovah.
1 [Mathers gives "Hallii. Hra." "Hallii" is possibly "Hally " or "Halliy," and "Hra"
is possibly "Tira."]
2 [Mathers gives "Anephezeton. "]
3It is doubtful whether by "disturbs" is intended the Spirit or the triangle itself.
4 [The descriptions of the North Angle, candles and Middle Square do not appear in
the 1904 first edition. Sloane 2 731 also adds "East Angle South and West are all
one," probably meaning that they are the same as the North. "Angle" probably
means subquarter, i.e. where the candles bearing the pentagrams with the name
Tetragrammaton are placed.]
(HERE ENDETH THIS fiRST BOOK OF THE LEMEGETON,
WHICH IS CALLED THE GOETIA.)
yse Conjuratiouns
of ye Booke Goetia
in ye Lemegeton
which Solomoun ye Kynge
did give unto Lemuel hys sonne,
RENDERED INTO YE MAGICALL OR ANGELIKE
LANGUAGE BY OUR ILLUSTRIOUS AND EVER
GLORIOUS FRATER, YE WISE PERDURABO,
THAT MYGHTYE CHIEFE oF YE RosY-CRoss
FRATERNITY, NOW SEPULCHRED IN YE VAULT OF
YE COLLEGIUM S.S.
I
ATTE YE INDUYNGE OF YE HOLY VESTURES
in the girdles of righteousness and truth, in the power of the Most High,
1 [This section was extremely corrupted in the first edition. The G.D.-style vocalized
Enochian, and the Enochian proper with its transliteration (both supplied for this
edition), were drawn from the Golden Dawn Enochian dictionary copied by J.F.C.
Fuller from the papers of Allan Bennett (Harry Ransom Humanities Research Cen
ter, University of Texas at Austin), as well as Donald Laycock's The Complete Eno
chian Dictionary (London: Askin, 1978, rpt. York Beach, ME: Weiser, 1995). Two
manuscripts of interlineal Enochian Calls (one in the Fuller papers at the University
of Texas, the other at Northwestern University) have also been consulted; Meric
Casaubon's A True and Faithfull Relation (London, 1659, rpt. New York: Mag
ickal Childe, 1992, cited herein as Casaubon) has been consulted. All sources have
inaccuracies and inconsistencies, some of which are addressed in notes. The punc
tuation has been standardized throughout. Words have been made to align verti
cally in their interlineal translation, but phrases with Enochian words in a different
order than their English translation are underlined in the English.]
2 [The G.D. dictionary gives caherisatosa, whereas the first edition had christeos, one
of the few instances of Crowley adopting literal Enochian transcription.]
97
98 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
YE FYRSTE CONJOURATIOUN
1 ( N. may = ADNI even! Since the H[oly1 of H[ olies1 suffereth violence etc.)
2 [Lit. "palace. "1
THE CONJURATIONS - ENOCHIAN/ENGLISH 99
1 [The first edition had ta (lit. "as") for "thee" (i/asa), probably a corruption.]
2 [The first edition has zodameta, probably a corruption of zacar or zodakame, "move."]
100 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
YE SECOUNDE CONJOURATIOUN
1 [The first edition had zodinu (zin) only; the first part of the compound was dropped.
Pilzin means "firmament of water"; "water" is zlida, which the G.D. treated as a
verb (to water).]
104 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
1 [The first edition had ipame for "beginning," which is also listed in the G.D. dictio
nary. Laycock gives ipam as "is not." Acroodzi is used here.]
2 [The first edition had ili-i, which Laycock took as a unique reading for "o ye hills."
It was apparently a corruption of the G.D. dictionary listing vi-i, "o ye."]
THE CONJURATIONS - ENOCHIANIENGLISH 105
LJ. J.l
PARACLETOS: OD DO THEOS, ICTROS, ATHANATOS.
1 [The query is in the original , which gave zodimibe for "veil"; the most likely reading
is zimii, or zodimii, lit. "enter," a possible gloss for "entrance" or "veil."]
106 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
1 [Lit. "with."]
THE CONJURATIONS - ENOCHIAN/ENGLISH 107
do - bianu od do - omepe!
10 voice and 10 understanding!
YE CONSTRAYNTE
LE.() )111.
DRILPI OMP, ADNI IHVH TZABAOTH: NilS
J.L :P1:Pl0
DO - ZIZOP ADNI, PREYAI, TETRAGRAMMATON,
LJ.
ANAPHAXETON, INESSENFATOAL, PATHTOMON OD ITEMON:
1 [The first edition had eli rather than ela; the sense is that of reminding the spirit of
prior conjurations.]
THE CONJURATIONS - ENOCHIANIENGLISH 109
u 12 -rpamrsa.
. Od [oel] comemahe do pereje salaberotza
.
()1C. )111.
PIR ADNI, ZABAOTH, ADONA!, AMIORAN. Nnsl
pire Adni, Zabaoth, Adonai, Amioran. Niisa!
the Holy Ones Adni, Zabaoth, Adonai, Amioran. Come!
word occurs in all G.D. materials as zumbi; cf. the Ninth Key.]
2 Or Gaap, Paimon, Zodimay, as the case may be.
3 [The G.D. misspelled this word bogra or bogira. See Casaubon, p. 83.]
4 [Lit., "most high."]
THE CONJURATIONS - ENOCHIAN/ENGLISH 111
L::I. ::I.L E.::I. l.lV 1Cl. 1l(') (') l)(') L::I. ::I.L
OD DO MAD SOBA ILS IEH HOATH: OD DO
od do Mada soba ilasa ieh hoatahe: od do
and in God whom thou worshippest: 1 and tn the
:ll. :::I.t-.0
. ) 1Cl.
IEHEVOHE TETRAGRAMMON, DS ADRPAN ILS
Iehevohe Tetragrammaton, dasa adarepan ilasa
lehevohe Tetragrammaton, who cast thee down from
1 [The first edition had boaluahe, a corruption for hoatahe or hoath, "true worship
per." The ieh is glossed in the translation, but taken together they would give "God
of whom thou art the true worshipper."]
2 [The G.D. Calls have uo; this is corrupted in the G .D. dictionary to no, for "their";
see the Call of the 30 JEthyrs in Casaubon where it is uo.]
112 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
YE GENERALL CURSE.
'
YCLEPT YE SPIRITS CRAYNE,
J:.l E.. 1t:. J:.l ()t:.lol lJ:. J:.l l.ICVt:.lr J:.l. i1C 1()1E..1l.
DO - MIR, DO - PRGE OD DO SALBROX OS UL IPAMIS,
1 [Lit. "say."]
2 [Lit. "circle."]
3 [This was i-be-da in the first edition, and apparently a rearrangement of du-i-be (as
misspelt in the G.D. material), meaning "third angle." Crowley apparently derived
"triangle" by rearrangement. See Casaubon, where it is spelt duiv, the basis for the
spelling given above.]
114 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
Ct-..1)\v 1Cl.
LRING - !LS.
larinuji - ilasa.
stirreth thee UQ.
YE CONJOURATIOUN OF YE FYRE
1 [The first edition had ta, meaning "as" or "together." Ilasa is given for sense.]
116 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
1 [The first edition has "ca-ol"; the G.D. dictionary gives k orca as "unto," usually
part of the phrase "unto his servants," but listed separately.]
2 [The G.D. calls and dictionary had kaosi; see Casaubon, p. 127, for this reading.]
3 [Laycock gives molap as "men," deriving it from this apparent compound, as nor,
"sons," occurs independently. See also Casaubon, p. 109.]
THE CONJURATIONS - ENOCHIANIENGLISH 117
YE GRETER CURSE
\:,L(')LC cn1::r.
GE - ZAMRAN GOHOL LAIAD MARB GIGIPAH:
c unc 01C.10l.LC
IEHEVOHE TETRAGRAMMATON, L QAAL PERIPSOL,
1 [The first edition had sa for "and," a corruption; ca or eka is used here as it was
possibly intended and approximates the meaning; "and" is literally od.]
118 LEMEGETON VEL CLAVICULA SALOMONIS REGIS-GOETIA
J.LLH) :X L:X
DOOAIN D TETRAGRAMMATON, ANAPHAXETON, OD PRIMEUMATON,
1 [The first edition had "0" following this word, lit. "five," but prob ably an error.]
THE CONJURATIONS - ENOCHIANIENGLISH 121
l.lV
SOBA DOOAIN IUMD OCTINOMOS.
ENAY:
enayo:
Lord:
Bathal vel Vathat super Abrac Ruens!
Abeor veniens super Aberer!
i1)1 1.:,0 \.:, ()i11l n Lei.:,) 131 13c ..:, 1..:,11..:,1();?(') V1;?) l)H
"UNIGLAG PUJO - FAORGT" CACRG GIGIPAH BIAN ENAY
Follows ye charge.
THE CONJURATIONS - ENOCHIANIENGLISH 123
unc
ANANAEL QAALI
TABLES OF SPIRITS
IN THE GOETIA
TABLE 1: DAY DEMONS IN ASTROLOGICAL ORDER
>
1 ?::! Bael 0 King Cat, toad, man, or all at once 1 >;:l
>;:l
tT1
Old man, riding a crocodile and
z
2 ij Agares <;> Duke 2 28 0
(Agreas) carrying a goshawk 'Y' 6
(iDi')
I
3 ,,iD1 Vassago 2j. Prince/ Like Agares 3
Prelate
;;l
til
t""
tT1
Vl
4 Samigina \:::/ Marquis Little horse or ass 1
..
r; o;
(Gamigin) 0
(jTD.:l) 'T1
Vl
16
5 ::liD Marbas President Great Lion 2 'd 9
::J
Vl
6 iEl?1 Valefor <;> Duke Lion with ass's head, bellowing 3 -
z
....,
7 j1D Amon \:::/ Marquis ( 1) Wolf with serpent's tail. 1 ::r:
(2) Man with dog's teeth and tT1
raven's head C';
0
m:
Accompanied by 4 noble kings and 17 ....,
8 iD1::li::l Barbatos <;> Duke 2 li b
great troops ;;
.......
N
'-J
.......
TABLE 1: DAY DEMONS IN ASTROLOGICAL ORDER N
00
19 t1l1'?t1l Sallos <;> Duke Soldier with ducal crown riding a 1 >
"::l
(Saleos) crocodile "::l
ttl
z
20 j1i1li1El Purson 0 King Lion-faced man riding a bear, 2 lj
carrying a viper. Trumpeter with .a 22
5
him I
21 ro Marax 6 and Earl & Human-faced bull 3 >i
O:l
l'""
(01\"11\<.i) President ttl
Vl
>-
37 Phenex Marquis Child-voiced phcenix 1 .._,
r=El .._,
(::::El) (Pheynix) I tTl
z
Cl
38 =] ;"! Halphas J Earl Stock-dove with sore throat 2
(Malthus, Malthas) 'Y' ['., 28
(u1:i1;"1El) I
40 Crow 1
0
C 1i Riium J Earl 'T1
Vl
45 =-, Vine 0 and King & Earl Lion on black horse carrying viper 3
(Vinea) J
w
......
TABLE 2: NIGHT DEMONS IN ASTROLOGICAL ORDER w
N
I
52 Alloces Duke Soldier with red leonine face and 1
l1'? C)
(Aiocas) flaming eyes; rides great horse 0
(iVI\:01'?1\) m:
...,
53 Camio President (1) Thrush. (2) Man with sharp 2 >
rJ I
(Cairn) sword seemeth to answer in nr 9 20
(1'1:11\:J )
burning ashes or coals of fire
54 Ci11:1 Murmur and Duke and Warrior with ducal crown rides 3
(011:1111:1 ) (Murmus, Murmux) 0 Earl gryphon. Trumpeters
TABLE 2: NIGHT DEMONS IN ASTROLOGICAL ORDER
>
55 :mti1 Oro bas 21- Prince/ Horse 1 "0
"0
(i.:/::!1"'11 ) Prelate t'r1
z
1:1
56 i1D; Gremory <;' Duke Beautiful woman, with duchess 2
(Gamori) crown tied to her waist, riding great ,a b 22
('11?:;) I
camel
;;l
t:=
57 101 Ose t,i President Leopard 3 t""
(Oso, Voso) t'r1
V'l
'
0
58 Amy t,i President Flaming fire 1 'Tl
j1
(Avnas) Vl
(o:1K) "0
;;;
59 r11 Oriax \::::1 Marquis Lion on horse, with serpent's tail, 2 =1
V'l
(Orias) carries in right hand two hissing 11\, v 24
(:::1\'"'1!! ) z
serpents
...,
:I:
60 '?m: Vapula <;' Duke Lion with gryphon's wings 3 t'r1
(K'?m:) (Naphu/a) C)
0
m:
61 Zagan Bull with gryphon's wings ...,
j::t 0 and King and 1
s;:
(iK;Ki) t,i President
63 i1: Andras \::::1 Marquis Angel with raven's head. Rides 3 ,......
w
(:::K"'1"'1:K) black wolf, carries sharp sword w
.....
TABLE 2: NIGHT DEMONS IN ASTROLOGICAL ORDER w
.+:-.
Oetia
The Lesser Key of Solomon the King
(Clavicula Salomonis Regis)
TRANsLATED a v Samuel Liddell MacGregor Mathers
EDITED wiTH AN INTRoDucTioN av Aleister Crowley
Since classical Greece,Goetia has meant "low" magic as distinct from the high
magic of theurgy. It is "applied" rather than "pure" magic, addressing practical
human concerns-from obtaining advancement and wealth to finding love and
knowledge.
The manuscripts from which this edition was prepared circulated in the
spiritual underground of Baroque England. They were written in the English
vernacular rather than the Latin of the scholars, further evidence of the popular
character of this grimoire. It is a manual of Solomonic astrological sorcery that
gives d etailed instructions for the ritual precautions, requisites and incantations
necessary to evoke the aid of its 72 spirits, which are described in detail.
This book is the work of the two most influential magicians of the late 19th
and 20th centuries. Aleister Crowley commissioned the work from Samuel Liddell
MacGregor Mathers (who also produced an English edition of the "greater" Key
of Solomon, also published by Weiser). It was first published in 1904, and the
highly competitive relationship of these two magicians forms a fascinating subtext
to Crowley's editing of the original edition, which includes his seminal essay,
ISBN 0-87728-847-X
90000> SAMUEL WEISER, INC.
---- Box 612 ---