The Key of Solomon the King
Preface
IN presenting this celebrated magical work to the student
of occult science some few prefatory remarks are
necessary.
The Key of Solomon, save for a curtailed and incomplete copy
published in France in the seventeenth century, has never yet been
printed, but has for centuries remained in Manuscript form
inaccessible to all but the few fortunate scholars to whom the
inmost recesses of the great libraries were open. I therefore
consider that I am highly honoured in being the individual to whose
lot it has fallen to usher it into the light of day.
The fountain-head and storehouse of Qabalistical Magic, and
the origin of much of the Ceremonial Magic of mediaeval times, the
'Key' has been ever valued by occult writers as a work of the
highest authority; and notably in our own day Eliphaz Lévi has
taken it for the model on which his celebrated ' Dogme
et Rituel de la Haute Magie ' was based. It must be
evident to the initiated reader of Levi, that the Key of Solomon
was his text book of study, and at the end of this volume I give a
fragment of an ancient Hebrew manuscript of the 'Key of Solomon,'
translated and published in the 'Philosophie Occulte,' as well as
an Invocation called the 'Qabalistical Invocation of Solomon,'
which bears close analogy to one in the First Book, being
constructed in the same manner on the scheme of the
Sephiroth .
The history of the Hebrew original of the 'Key of Solomon' is
given in the Introductions, but there is every reason to suppose
that this has been entirely lost, and Christian, the pupil of Lévi,
says as much in his 'Histoire dc la Magie.'
I see no reason to doubt the tradition which assigns the
authorship of the 'Key' to King Solomon, for among others Josephus,
the Jewish historian, especially mentions the magical works
attributed to that monarch; this is confirmed by many Eastern
traditions, and his magical skill is frequently mentioned in the
Arabian Nights.
There are, however, two works on Black Magic, the '
Grimorium Verum ,' and the '
Clavicola di Salomone ridolta ,' which have been
attributed to Solomon, and which have been in some cases especially
mixed up with the present work; but which have nothing really to do
therewith; they are full of evil magic, and I cannot caution the
practical student too strongly against them.
There is also another work called 'Lemegeton or the Lesser
Key of Solomon the King,' which is full of seals of various
Spirits, and is not the same as the present book, though extremely
valuable in its own department.
In editing this volume I have omitted one or two experiments
partaking largely of Black Magic, and which had evidently been
derived from the two Goetic works mentioned above I must further
caution the practical worker against the use of blood the prayer,
the pentacle, and the perfumes, rightly used, are sufficient and
the former verges dangerously on the evil path. Let him who, in
spite of the warnings of this volume determines to work evil, be
assured that that evil will recoil on himself and that he will be
struck by the reflex current.
This work is edited from several ancient MSS. in the British
Museum, which all differ from each other in various points, some
giving what is omitted by the others, but all unfortunately
agreeing in one thing, which is the execrable mangling of the
Hebrew words through the ignorance of the transcribers. But it is
in the Pentacles that the Hebrew is worst, the letters being so
vilely scribbled as to be actually undecipherable in some
instances, and it has been part of my work for several years to
correct and reinstate the proper Hebrew and Magical characters in
the Pentacles. The student may therefore safely rely on their being
now as nearly correct in their present reproduction as it is
possible for them to be. I have therefore, wherever I could,
corrected the Hebrew of the Magical Names in the Conjurations and
Pentacles; and in the few instances where it was not possible- to
do so, I have put them in the most usual form; carefully collating
throughout one MS. with another. The Chapters are a little
differently classed in the various MSS., in some instances the
matter contained in them being transposed, etc. I have added notes
wherever necessary.
The MSS. from which this work is edited are:--Add. MSS.,
10,862; Sloane MSS., 1307 and 3091; Harleian MSS., 3981; King's
MSS., 288; and Lansdowne MSS., 1202 and 1203; seven codices in
all.
Of all these 10,862 Add. MSS. is the oldest, its date being
about the end of the sixteenth century; 3981 Harleian is probably
about the middle of the seventeenth century; the others of rather
later date.
Add. MSS. 10,862 is written in contracted Latin, and is hard
to read, but it contains Chapters which are omitted in the others
and also an important Introduction. It is more concise in its
wording. Its title is short, being simply 'The Key of Solomon,
translated from the Hebrew language into the Latin.' An exact copy
of the signature of the writer of this MS. is given in Figure 93.
The Pentacles are very badly drawn.
3981 Harleian MSS.; 288 King's MSS.; and 3091 Sloane MSS.,
are similar, and contain the same matter and nearly the same
wording; but the latter MS. has many errors of transcription. They
are all in French. The Conjurations and wording of these are much
fuller than in 10,867 Add. MSS. and 1202 Lansdowne MSS. The title
is 'The Key of Solomon King of the Hebrews, translated from the
Hebrew Language into Italian by Abraham Colorno, by the order of
his most Serene Highness of Mantua; and recently put into French.'
The Pentacles are much better drawn, are in coloured inks, and in
the case of 3091 Sloane MSS., gold and silver are
employed.
1307 Sloane MSS. is in Italian; its Title is 'La Clavicola di
Salomone Redotta et epilogata nella nostra materna lingua del
dottissimo Gio Peccatrix.' It is full of Black Magic, and is a
jumble of the Key of Solomon proper, and the two Black Magic books
before mentioned. The Pentacles are badly drawn. It, however, gives
part of the Introduction to 10,862 Add. MSS., and is the only other
MS. which does, save the beginning of another Italian version which
is bound up with the former MS., and bears the title
'Zecorbenei.'
1202 Lansdowne MSS. is 'The True Keys of King Solomon, by
Armadel.' It is beautifully written, with painted initial letters,
and the Pentacles are carefully drawn in coloured inks. It is more
concise in style, but omits several Chapters. At the end are some
short extracts from the Grimorium Verum
with the Seals of evil spirits, which, as they do not belong
to the 'Key of Solomon' proper, I have not given. For the evident
classification of the 'Key' is in two books and no
more.
1203 Lansdowne MSS. is 'The Veritable Keys of Solomon
translated from the Hebrew into the Latin language by the Rabbin
Abognazar (?Aben Ezra).' It is in French, exquisitely written in
printing letters, and the Pentacles are carefully drawn in coloured
inks. Though containing similar matter to the others, the
arrangement is utterly different being all in one book, and not
even divided into chapters.
The antiquity of the Planetary sigils is shown by the fact
that, among the Gnostic talismans in the British Museum, there is a
ring of copper with the sigils of Venus, which are exactly the same
as those given by the mediaeval writers on Magic.
Where Psalms are referred to I have in all instances given
the English and not the Hebrew numbering of them.
In some places I have substituted the word AZOTH for 'Alpha
and Omega,' e.g. , on the blade of the
Knife with the Black Hilt, Figure 62. I
may remark that the Magical Sword may, in many cases, be used
instead of the Knife.
In conclusion I will only mention, for the benefit of
non-Hebraists, that Hebrew is written from right to left, and that
from the consonantal nature of the Hebrew Alphabet, it will require
fewer letters than in English to express the same
word.
I take this opportunity of expressing my obligations to Dr.
Wynn Westcott for the valuable assistance he has given me in the
reconstruction of the Hebrew of the Pentacles.
S. LIDDELL MACGREGOR MATHERS.
LONDON, October ,
1888.
Second Preface
The history of western magic started about 4000 years ago. And
since then it has been adding something to western magic.
Originally, the Latin word magus nominated the followers of the
spiritualist-priest class, and later originated to elect
‘clairvoyant, sorcerer’ and in a judgmental sense also ‘magician,
trickster’. Thus, the initial meaning of the word ‘magic’ was the
wisdoms of the Magi, that is the abilities of attaining
supernatural powers and energy, while later it became practical
critically to deceitful wizardry. The etymological descriptions
specify three significant features in the expansion of the notion
‘magic’: 1) Magic as a discipline of celestial natural forces and
in the course of formation 2) Magic as the exercise of such facts
in divinations, visions and illusion 3) Fraudulent witchery. The
latter belief played a significant part in the Christian
demonization process. The growth of the western notion ‘magic’
directed to extensive assumptions in the demonological and
astrophysical argument of the Neoplatonists. Their tactic was
grounded on the philosophy of a hierarchically ordered outer space,
where conferring to Plotinus (C205–C270 AD) a noetic ingredient was
shaped as the outcome of eternal and countless radiation built on
the ultimate opinion; this in its chance contributed to the rise of
psychic constituent, which formed the basis of the factual world.
Furthermore, these diverse phases of release came to be measured as
convinced forces, which underneath the impact of innocent and evil
views during late ancient times were embodied as humans. The
hierarchical cosmos of Iamblichus simply demonstrates the
legitimacy of this process. In his work, the Neoplatonic cosmology
has initiated a channel through the syncretism distinctive of the
late antiquity and in the essence of Greco-Oriental dualism.
Superior productions are taken closer to inferior ones by various
midway creatures. The higher the site of the mediators, the further
they bear a resemblance to gods and whizzes; the minor they are,
the nearer they stand to the psychic-spiritual part. The
aforementioned group of intermediaries has been settled in order of
series on the origin of cosmic gravity. Proclus (c410–485 AD) has
described the system of magic origin conversed above in better
aspect: in the hierarchical shackles of cosmic rudiments the power
and nature of a firm star god disturbs everything mediocre, and
with growing distance the impact slowly becomes weaker. The
Humanists approached the Platonic notions from the outlook of the
bequest of late antiquity, and were thus first familiarized to the
Neoplatonic form of the doctrine. And since Ficino’s work has been
inscribed in the spirit of emanation theory, and the author has
been persuaded of the existence of the higher and lower spheres of
magic and powers defined in Picatrix, he claims that planets and
cosmic movements have much to do with power and magic spirit.
Today’s occult marketplace also offers, in addition to books,
multifarious paraphernalia for practicing magic: amulets,
talismans, pendulums and magic rods. Though added with modern
essentials and pseudoscientific advices to give some weight to the
fundamentals, they are nothing but the leftovers of the western
ethnicities of magic.
Preliminary Discourse
From Lansdowne MSS. 1203, ' 7'he Veritable Clavicles of
Solomon, translated from the Hebrew into the Latin language by the
Rabbi Abognazar.'
1
EVERY one knoweth in the present day that from time
immemorial Solomon possessed knowledge inspired by the wise
teachings of an angel, to which he appeared so submissive and
obedient, that in addition to the gift of wisdom, which he
demanded, he obtained with profusion all the other virtues; which
happened in order that knowledge worthy of eternal preservation
might not be buried with his body. Being, so to speak, near his
end, he left to his son Roboam a Testament which should contain all
(the Wisdom) he had possessed prior to his death. The Rabbins, who
were careful to cultivate (the same knowledge) after him, called
this Testament the Clavicle or Key of Solomon, which they caused to
be engraved on (pieces of) the bark of trees, while the Pentacles
were inscribed in Hebrew letters on plates of copper, so that they
might be carefully preserved in the Temple which that wise king had
caused to be built.
This Testament was in ancient time translated from the Hebrew
into the Latin language by Rabbi Abognazar, who transported it with
him into the town of Arles in Provence, where by a notable piece of
good fortune the ancient Hebrew Clavicle, that is to say this
precious translation of it, fell into the hands of the Archbishop
of Arles, after the destruction of the Jews in that city; who, from
the Latin, translated it into the vulgar tongue, in the same terms
which here follow, without having either changed or augmented the
original translation from the Hebrew.
Introduction
From Add. MSS. 10862., 'The Key of Solomon, translated into
Latin from the Hebrew idiom.'
TREASURE Up, O my son Roboam! the wisdom of my words, seeing
that I, Solomon, have received it from the Lord.
Then answered Roboam, and said: How have I deserved to follow
the example of my father Solomon in such things, who hath been
found worthy to receive the knowledge of all living things through
(the teaching of) an Angel of God?
And Solomon said: Hear, O my son, and receive my sayings, and
learn the wonders of God. For, on a certain night, when I laid me
down to sleep, I called upon that most holy Name of God, IAH, and
prayed for the Ineffable Wisdom, and when I was beginning to close
mine eyes, the Angel of the Lord, even Homadiel, appeared unto me,
spake many things courteously unto me, and said: Listen, O Solomon!
thy prayer before the Most High is not in vain, and since thou hast
asked neither for long life, nor for much riches, nor for the souls
of thine enemies, but hast asked for thyself wisdom to perform
justice. Thus saith the Lord: According to thy word have I given
unto thee a wise and understanding heart, so that before thee was
none like unto thee, nor ever shall arise.
And when I comprehended the speech which was made unto me, I
understood that in me was the knowledge of all creatures, both
things which are in the heavens and things which are beneath the
heavens; and I saw that all the writings and wisdom of this present
age were vain and futile, and that no man was perfect. And I
composed a certain work wherein I rehearsed the secret of secrets,
in which I have preserved them hidden, and I have also therein
concealed all secrets whatsoever of magical arts of any masters;
any secret or experiments, namely, of these sciences which is in
any way worth being accomplished. Also I have written them in this
Key, so that like as a key openeth a treasure-house, so this (Key)
alone may open the knowledge and understanding of magical arts and
sciences.
Therefore, O my son! thou mayest see every experiment of mine
or of others, and let everything be properly prepared for them, as
thou shalt see properly set down by me, both day and hour, and all
things necessary for without this there will be but falsehood and
vanity in this my work; wherein are hidden all secrets and
mysteries which can be performed; and that which is (set down)
concerning a single divination or a single experiment, that same I
think concerning all things which are in the Universe, and which
have been, and which shall be in future time.
Therefore, O my son Roboam, I command thee by the blessing
which thou expectest from thy father, that thou shall make an Ivory
Casket, and therein place, keep, and hide this my Key; and when I
shall have passed away unto my fathers, I entreat thee to place the
same in my sepulchre beside me, lest at another time it might fall
into the hands of the wicked. And as Solomon commanded, so was it
done.
And when, therefore (men) had waited for a long time, there
came unto the Sepulchre certain Babylonian Philosophers; and when
they had assembled they at once took counsel together that a
certain number of men should renew the Sepulchre in his (Solomon's)
honour; and when the Sepulchre was dug out and repaired the Ivory
Casket was discovered, and therein was the Key of Secrets, which
they took with joyful mind, and when they had opened it none among
them could understand it on account of the obscurity of the words
and their occult arrangement, and the hidden character of the sense
and knowledge, for they were not worthy to possess this
treasure.
Then, therefore, arose one among them, more worthy (than the
others), both in the sight of the gods, and by reason of his age,
who was called Iohé Grevis,
2
and said unto the others: Unless we shall come and ask the
interpretation from the Lord, with tears and entreaties, we shall
never arrive at the knowledge of it.
Therefore, when each of them had retired to his bed, Iohé
indeed falling upon his face on the earth, began to weep, and
striking his breast, said:
What have I deserved (above others), seeing that so many men
can neither understand nor interpret this knowledge, even though
there were no secret thing in nature which the Lord hath hidden
from me! Wherefore are these words so obscure? Wherefore am I so
ignorant?
And then on his bended knees, stretching his hands to heaven,
he said:
O God, the Creator of all, Thou Who knowest all things, Who
gavest so great Wisdom unto Solomon the Son of David the King;
grant unto me, I beseech Thee, O Holy Omnipotent and Incffable
Father, to receive the virtue of that wisdom, so that I may become
worthy by Thine aid to attain unto the understanding of this Key of
Secrets.
And immediately there appeared unto me,
3
the Angel of the Lord, saying:
Do thou remember if the secrets of Solomon appear hidden and
obscure unto thee, that the Lord hath wished it, so that such
wisdom may not fall into the hands of wicked men; wherefore do thou
promise unto me, that thou art not willing that so great wisdom
should ever come to any living creature, and that which thou
revealest unto any let them know that they must keep it unto
themselves, otherwise the secrets are profaned and no effect can
follow?
And Iohé answered: I promise unto thee that to none will I
reveal (them), save to the honour of the Lord, and with much
discipline, unto penitent, secret, and faithful
(persons).
Then answered the Angel: Go and read the Key, and its words
which were obscure throughout shall be manifest unto
thee.
And after this the Angel ascended into Heaven in a Flame of
Fire.
Then Iohé was glad, and labouring with a clear mind,
understood that which the Angel of the Lord had said, and he saw
that the Key of Solomon was changed, so that it appeared quite
clear unto him plainly in all parts. And Iohé understood that this
Work might fall into the hands of the ignorant, and he said: I
conjure him into whose hands this secret may come, by the Power of
the Creator, and His Wisdom, that in all things he may, desire,
intend and perform, that this Treasure may come unto no unworthy
(person), nor may he manifest it unto any who is unwise, nor unto
one who feareth not God. Because if he act otherwise, I pray God
that he may never be worthy to attain unto the desired
effect.
And so he deposited the Key, which Solomon preserved, in the
Ivory Casket. But the Words of the Key are as follows, divided into
two books, and shown in order.
Introduction From Lansdowne Mss