Lemegeton - Salamon kis kulcsairól

- Lemegeton - The Lesser Keys of Solomon -

“A mágia olyan dolgokat tud meg,
és olyan dolgoknak hatol a mélyére,
amelyek rejtve maradtak az emberi értelem előtt.
Mert a mágia egy nagy titkos tudomány,
Az értelem pedig egy nagy és nyílt bolondság."
[Paracelsus]

A Salamon Kis Kulcsai a Claviculae Salamonis után az egyik legnépszerűbb grimoire, azaz varázskönyv. Több néven is ismert: nevezik Lemegeton-nak is, de ismert Goetia néven is. A Goetia kifejezés a görög goeteia szóból származik és többnyire egy különösen kárhoztatandó varázslatfajtát jelöl, éspedig túlnyomóan a nekromanciát vagy halottidézést, ugyanakkor általánosabb értelemben a démoni lények megidézését "blaszfémikus" szertartások segítségével. Az újabb időkben a Goetia-t szembeállítják a Teurgia-val, amiatt, hogy az előbbi rossz, az utóbbi jó szellemekkel foglalkozik illetve ezek segítségét kéri az elérendő cél érdekében. A Goetia-t gyakran a "Magia innaturalis, prohibita" területére helyezik.

Salamon Kis Kulcsainak keletkezési ideje ismeretlen. A legrégibb fennmaradt példánya a XVII. századból való. A mesés történet szerint Salamon király démonainak megidézéséhez ad segítséget, felsorakoztatva a 72 démont, azok mágikus pecsétjét, és magának a démonnak a megjelenését is. Salamon király amikor megöregedett a démonokat belekényszerítette egy rézhordóba, amelyet egy tó fenekére süllyesztett. Ezt a hordót megtalálták a babilóniak és azt kinyitva szabadon engedték a démonokat, akik szétszéledtek a világban. Azóta lehet őket előhívni a könyvben leírt mágikus rítusok és evokációk segítségével.

A Lemegeton grimoire 72 démon nevét és képességeit sorolja fel, és elemzi azok funkcióját. Ezen démonok közül a legtöbben különböző művészetekkel rendelkeznek, és ez a felsorolás a mágikus erők alkalmazási lehetőségeinek érdekes képét közvetíti felénk. A Lemegeton-ban elsősorban arról van szó, hogy tudáshoz jussunk. A démonok a mágikus tudományok, a művészetek, a filozófia, a matematika, a logika, a nyelvek, az asztronómia és az asztrológia, valamint a drágakövek és a növények okkult erői felett rendelkezik. Számos démon egyébként szigorúan őrzött titkokat árul el az őket megidézők előtt, bepillantást engednek a múlt, a jelen és a jövő titkaiba. Az, hogy a titkos összefüggések tudására és megfejtésére ilyen nagy hangsúlyt fektetnek, az abból a hagyományból magyarázható, miszerint a lázadó angyalok, akik az emberek lányai után vágyódtak, ezeket mindenféle művészetekre és kézimunkára tanították. Ezen kívül ez utalás arra a tényre, hogy az okkultizmusban a tudás inkább támogatja a spirituális haladást, mint az erényt, és hogy a mindent tudás az univerzum feletti uralmat jelenti.

Jelen mű kiadásával a mágia irodalmának újabb gyöngyszeme lát napvilágot.

Ezzel az írással a klasszikus mágia egy további művét tesszük hozzáférhetővé, amely egyrészt régebbi könyvek egy sorozatában található, másrészt más könyveket is erősen befolyásolt. Ha Trithemius egy képzetlen és a keresztény vallást megvető csinálmányként tudta minősíteni, akkor ennek védelmében mégis meg kell említeni, hogy ugyanannak a szakterületnek egyéb szövegei ugyancsak "barbárnak" tűnnének mai szemmel, amivel a mű természetesen bocsánatkérés nélkül a mágia jelenlegi helyzetének tisztázásához hozzájárul.

Először néhány szót a történethez. Mivel Salamon már az ókorban nagy mágusként és szellemidézőként volt híres, így gond nélkül lehetett mágikus műveket tulajdonítani neki. A neve alatt található könyvek közül az első a "Testamentum Salomonis", mindenekelőtt egy asztrológiai szöveg, melyben a 36 dekán démonjai a király elé lépnek és bemutatják neki tulajdonságaikat. A "Semhamphorash Salomonis"-ban már a 72 féldekán található, melyek száma megfelel a pokoli szellemeknek a Lemegeton-ban avagy "Salamon kis kulcsai"-ban leírtaknak. A "Goetia" szó jelentése "varázslás, szemfényvesztés, csalódás" és egy olyan művet jelöl, amely mindenek előtt a nekromanciával foglalkozik. Az látszik, hogy nem csak a téma, hanem a szövegek stílusa is változik: az asztrológiai műből egy rituális-mágikus mű lesz, a szellemekből bukott angyalok, ördögök lesznek.

Ahogy azt már megállapítottuk, a szellemek száma a féldekánoknak felel meg. Ezzel keveset mondunk az asztrológiához való kötődésükről, mert a "Kis kulcsok" itt közölt részében nincsenek utalások a csillagjegyekre, ahogy a "Testamentum"-ban; 8. Barbatos és 14. Leraie a Nyilas csillagképbe látszanak tartozni, de ezek egy korábbi elképzelés maradványai.

Amennyiben a démonok nevei egy másik listával kapcsolatosak - melyek már önmagukban különböző módon elegendőek - kétséges, inkább az a valószínű, hogy az itt felsorolt nevek egy már létező struktúrával - az asztrológiáéval - vonható össze. Az egyikből a másikba való átmenet - a régebbi listáktól eddig és a dekánjelölésektől illetve Istenektől - bizonyára folyamatosan zajlanak. Ebben az értelemben a szöveg valóban nem tekinthető "akadémiainak": a saját kapcsolatain kívül minden mást megdönt a mágikus művészetekkel kapcsolatban; azok csak nevekként jelennek meg benne: egy tanult kabbalista számára ez rémisztő. Az egyetlen körülírás egy tudomány számára az asztrológiáé, de ez is rendkívül szűken tartható: a csillagok hatásai, a bolygók házai és azok hatásainak felismerhetősége. Ennek megfelel az a tendencia, hogy "általános tudományokról" beszélünk, ami még jelentősebb, hogy azt egy démontól a másodperc gyorsaságával meg lehet tanulni; aholis a kérdés nyitva marad, amit a négy vagy hét általánossal vagy akár az összessel egyszerre kezdeni lehetne. A ceremoniális mágia és a tudomány közötti ellentét itt már markáns formában jelenik meg - nem úgy a tanult kabbalistáknál, mint Pico della Mirandola vagy Agrippa von Nettesheim, akik megkísérelték, hogy gondolataikkal egy egész rendszert alkossanak.
E szellemek külsejének, melyek a szövegben természetellenes, kötött apróságokból látszanak összeállni, azon tevékenységek ellentmondásossága felel meg, melyet gyakorolnak. Közülük csak kevesen - furcsamód különösen azok, akik a szeretettel foglalkoznak, ami egy igazi feladat - fő tevékenységük; mások a tudományok teljes spektrumán keresztül békítenek meg barátokat, találnak meg kincseket stb. Nehéz elképzelni, hogy egyszer megnyugszanak; mivel e szellemek sietsége jellemző (ebben az értelemben modernek!) - vagy arra, amit alattuk értenek: szempillantás alatt tornyokat emelnek, seregeket fegyvereznek fel, nyelveket tanítanak, tárgyakat szállítanak, és magát a mágust is, de mindezt természetellenesen rövid idő alatt.

E lények művei ezért túlmutatnak az idő korlátain, amikor írták és olvasták őket. Az emberek igényei a kívánságaikból eredeztethetők. Kövessük ezt: hogy a tudás iránti vágy, ami a múlt, a jelen és a jövő állapotaira irányul, az emberek által különösen szívükön viselt, csak ezután jönnek a védőszellemek és a barátság, az emberi és a transzcendentális területen lévő szociális kapcsolatok iránti vágy, hogy az ösztön hajtson a rejtett/titkos után valamint a kincsekért. Ha a fent vázolt elméletet tételezzük fel, azaz hogy ez a lista inkább visszaadja az esküvel megszólítandók kívánságait, mint a szellemek feladatait, akkor az annál kiábrándítóbb: minek mindez a mágia, mindez a felhajtás, hogy ha semmi normális, megszokott, emberi - túl - emberi jön ki ebből és az ember nem lesz képes arra, hogy lényét transzcendenssé tegye - vagy talán nem érzi az eziránti vágyat?

Egy megvilágítás: a juris prudentia-t sem említik meg külön, de az esküket a jogi zsargon stílusában írták.

További megvilágítás. Ezek a szellemek mindannyian, tekintet nélkül arra, hogy nagyok, hatalmasak stb.: az epitheta elveszíti értékét, igen mondanivaló nélkülivé és haszontalanná válnak.

Ezért taníthatják a bukott angyalok az etikát, anélkül hogy további megjegyzések kapcsolódnának hozzá arról, hogy hogyan kell ezeket a szellemeket érteni. Elterjedt az a nézet, hogy egy ördögnek morált tanítani abszurdum. Másrészt, ahogy azt már említettük, az a nézet, hogy lehetséges hirtelen tudásra szert tenni, hamis. Amit sokkal inkább tudunk egy pillanat alatt, az az emlékezés.

"Salamon azt mondja: "Nincs új a Nap alatt", úgyhogy miközben Platón azt gondolta, hogy minden tudás csak emlékezés, Salamon mondása azt jelenti, hogy minden új csupán felejtés, …", írja Bacon "Essays"-ben, és Borges ismétli ezt a "Halhatatlan" c. műve elején. Ezzel azonban a démonok, legyenek azok pszichikumon kívüliek vagy magában az emberben lakozóak, közvetítendő anyagokká válnának, melyek e világ és az ideáké között állnának. Ez azonban a Ficino, Trithemius és Agrippa féle emberek spekulációinak világába tartoznak.

A "megjelenési kép" és a tevékenység közötti, egyébként kiemelkedő összefüggést kínál például Dantalion. Egy sokarcú ember alakjában jelenik meg, melyek nőktől és férfiaktól valók. Mivel a személy arcjátékából annak gondolataira lehet következtetni - egészen materialista módon is -, tehát gondolatokat lehet olvasni, így az ember titkos szándékai kiismerhetőek; úgyszólván a mimika által utánozhatók, és mert az sikerül neki, képes arra, hogy másoknál azt megváltoztassa, azt lehetne mondani: a szimpátia mágiájával. Hogy ő minden ember képmását meg tudja mutatni - önmagában vagy "látomás" formájában - alig említésre méltó és a már elmondottakból kikövetkeztethető. Éppen így szeretetet, szimpátiát képes kelteni, mert ez egyfajta varázslat és ez a kapcsolat, melyet ő sokaknak az arcán kínál, mert neki csak egy van, amin mind megjelenik és egymással harmonizál.

A példát a szellemek közül csak kevesekre lehet kiterjeszteni. Egészében ők és "hivatalaik" szétválasztódnak és szemantikus kötöttség nélküliek.

Ugyancsak nélkülözi a harmóniát a megidézések vagy eskük nyelve, amikor megkísérli bebiztosítani magát minden eshetőséggel szemben: abban az értelemben - ahogy eddig a szavak megválasztásánál - ahogy már mondtuk, a jogival egyező. És ez azt jelenti, hogy a szellemekkel való érintkezés veszélyes, mert az embernek állandóan meg kell értetnie a szellemmel, hogy mit akar: az ismétlés az eskük kínálatává válik, a behatolásévá és ezzel az elismételendő behatolásévá a szellembe. E módon érhető el a rész önmagától való elválása, amit azután ördögként lehet minősíteni. Szomorúvá, sőt melankolikussá csak az a távolság tesz, melyben az eskütevő a szellemhez ragaszkodik és a szellemi egészség veszélye marad; a misztikusok reményéből már semmit sem találunk itt, az istenséget a való önmagunkkal egyesíteni, mely ezt az élményt minden új himnuszban dicsőítette. Végül, a kényszer alkalmazásával, és micsoda modern szó ez, áll az ördögűző egyedül a körben: és így ő kultúránk szimbólumává válik, melyet megnyilatkozásainkkal állandóan újra magasztalunk és újra teremtünk.

Forrás: [» Hermit ]

"Jézus azt mondta:
Aki keres, ne hagyjon fel a kereséssel,
amíg nem talál;
és ha talál, megrémül;
és amikor megrémült,
csodálkozni fog
és uralkodni a mindenség felett."

LEMEGETON

CLAVICULA SALOMONIS

or

THE LESSER KEY OF SOLOMON

Detailing the ceremonial art of commanding spirits both good and evil

Acknowledgments

I would like to thank the British Museum for allowing me to study the manuscripts firsthand, and for their help in copying the manuscripts onto microfilm.

Introduction

The Lemegeton is a popular handbook of sorcery known from the 17th century [1] in more or less the same form as I will present it. Most of the material however is found in varying forms in earlier manuscripts, and some of the material dates back as early as the 14th century or earlier [2]. Reginald Scot, in his lists of magical texts [3], mentions Ars Paulina, Ars Almadel, and Ars Notoria in the same breath. He also includes a text closely related to the Goetia [4]. So the bulk of the materials were possibly collected together by 1584.
The name Lemegeton is probably naively invented because of the compiler's ignorance of Latin. He or she was no doubt familiar with the Clavicula Salomonis (Key of Solomon) and wanted to title this work the "Little Key of Solomon;" this became "Lemegeton Clavicula Salomonis."
The major texts used for this edition have been all from the British Library Manuscript collection. They include Harl. 6483, and Sloane Mss. 2731, 3825, and 3648. Harl. 6483 is probably the latest, and contains much additional material. It is dated 1712-3. Sloane 2731 is important because it has itself been compiled from multiple versions (including Sloane 3648). This text is unfortunately incomplete, and omits all of book 5. It is dated January 18, 1687. Sloane 3825 is a more complete and internally consistent text. It is also interesting in that it contains a shorter version of The Notary Art to which has been added the remaining portions as found in Robert Turner's translation.
I have followed Sloane 3825 for this edition except for the Ars Notoria. For the latter the manuscripts are clearly dependent on Robert Turner's translation; I have therefore used his 1657 edition as the primary source. Variants from other manuscripts are noted in square brackets []. Also in square brackets are the folio numbers from Sl. 3825. I have resisted the temptation to modernise the language.
The parts of the Lemegeton are as follows:

Goetia

The first book, Goetia, corresponds closely with the catalog of demons published by John Wier (or Johann Wierus) as Pseudomonarchia daemonum in his 1563 De Praestigiis Daemonum. In Wier's text there are no demonic seals, and the demons are invoked by a simple conjuration, not the elaborate ritual found in the Lemegeton.

Theurgia Goetia

This text has close parallels with book one of Trithemius' Steganographia. Although the abundant spirit seals are not found in Trithemius, those few that can be found match exactly. For example, these four seals are found in Steg. I. chapter xi, dealing with Usiel and his subordinates:

Compare these with the following seals found in the Lemegeton in the section dealing with the eleventh spirit, Usiel, and his subordinates (Adan, Ansoel, Magni and Abariel):

It should be noted that Trithemius' conjurations are actually his examples of hidden writing ('steganography'), and do not correspond with the conjurations found in Theugia Goetia. Steganographia was written in 1500, but was not published until 1608. It was, however, widely circulated in manuscript form.

Ars Paulina

The spirits in Part 1 of this book coincide exactly with those found in Trithemius' Steganographia, Book 2. According to Thorndike [5], the "The Pauline art," was purported to have been discovered by the Apostle Paul after he had been snatched up to the third heaven, and delivered by him at Corinth. Robert Turner mentions a sixteenth-century manuscript in the Bibliothèque Nationale [6]. Although this text is based on earlier versions, repeated mention of the year 1641 and guns, shows a late redaction. The "table of practice" has similarities with Dee's "holy table". In the former the seven seals have the characters of the seven planets, which also occur in the "Magical Calendar" (published 1620, but with possible connections with Trithemius.)

	Saturn
	Jupiter
	Mars
	Sun
	Venus
	Mercury
	Moon

The descriptions of the seals for each sign of the Zodiac are evidently abstracted from Paracelsus, The Second Treatise of Celestial Medicines, cf. Archidoxes of Magic translated by Robert Turner, 1656, pp. 136 ff.

Ars Almadel

In 1608, Trithemius mentioned a long list of books on magic, including the book "Almadel attributed to King Solomon" [7] Ars Almadel is also found in the Hebrew manuscript of the Key of Solomon, ed. Gollancz, Sepher Maphteah Shelomoh, 1914, fol 20b. Turner mentions a fifteenth-century manuscript in Florence. [8]

Ars Notoria

The Ars Notoria is a Medieval Grimoire of the 'Solomonic Cycle'. Many Latin manuscripts are extant, the oldest are dated thirteenth century, and possibly earlier. Like Liber Juratus (also thirteenth century), the text centers around an even older collection of orations or prayers which are interspersed with magical words. The orations in Ars Notoria and those in Liber Juratus are closely related, and suggest to me a common oral tradition. The orations in both works are said to have mystical properties which can impart communion with God and instant knowledge of divine and human arts and sciences.
Older manuscripts of the Ars Notoria contain exquisite drawings, the "figures" mentioned in the text. [9] Their omission adds greatly to the confusion of the text.
Not all manuscripts of the Lemegeton include the Ars Notoria, their contents listing only four books. Those that do are entirely dependant on Robert Turner's 1657 edition, which is evidently his own translation from the Latin.

Notes:

[Preface from Harl. 6483]

[The sixth Sheet of Dr. Rudd

Liber malorum Spirituum

seu Goetia

This Book contains all the names, orders, and offices of all the spirits Salomon ever conversed with. The seals and characters belonging to each spirit, and the manner of calling them forth to visible appearance.
Some of these spirits are in Enoch's Tables which I have explained, but omitted their seals and characters, how they may be known; but in this book they are at large set forth.

The definition of Magic

Magic is the highest most absolute and divine knowledge of natural philosophy advanced in its works and wonderful operations by a right understanding of the inward and occult vertue of things, so that true agents being applied to proper patients, strange and admirable effects will thereby be produced; whence magicians are profound and diligent searchers into nature, they because of their skill know how to anticipate an effect which to the vulgar shall seem a miracle.
Origen saith that the magical art doth not contain anything subsisting, but although it should yet that must not be evil or subject to contempt or scorn; and doth distinguish the natural magic from that which is diabolical.
Tyaneus only exercised the natural magic by which he perforned wonderful things.
Philo Hebreus saith that true magic by which we come to the secret works of nature is so far from being contemptible that the greatest monarchs and kings have studied it. Nay amongst the Persians none might reign unless he was skillfull in this great art.
This noble science often degenerates, and from natural becomes diabolical, from true philosophy turns to nigromancy, which is wholly to be charged uppon its followers who, abusing or not being capable of that high and mystical knowledge do immediately hearken to the temptations of Sathan, and are misled by him into the study of the black art. Hence it is that magic lies under disgrace and they who seek after it are vulgarly esteemed sorcerers. And the fraternity of the Rosicrucians thought it not fit to style themselves magicians, but philosophers. Thay are not ignorant empirics1 but learned and experienced physicians whose remedies are not only lawful but divine.]
[100r]

LEMEGETON CLAVICULA SALOMONIS: REX:

The little Key of Salomon the King which containeth all the names, orders and offices of all the spirits that ever he hadd any converse with, with the seales or Characters belongeing to Each spirit, and the manner of calling them forth to [visible] appearance, in 5 Parts, called Books viz - - - - -:

The first part, is a Book of evill spirits, called Goetia, shewing how he bound up those spirits and used them in severall things, wherby he obtained great fame.
The second part is a Booke of [aerial] spirits, partly good and partly evill, w^ch is called Theurgia Goetia being all spirits of the ayre.
The Third part is [a book] of spirits governing y^e Planetary houres, and w^t spirits belong to every degree of the signes and planets in y^e signes, and is called Ars Paulina.
The fourth part of this Booke is called Ars Almadel Solomonis [sic], contayning 20 cheife spirits w^ch governe the four Altitudes or the 360 degrees of the world & signes [zodiac] &c.
These twoo last orders of spirits is of good, and are called the true Theurgia, and it is to be sought affter by divine seeking &c.
The fifth part is a Booke of orations and prayers that wise Salomon used upon the alter in the Temple which is called Artem Novam [sic. (Ars Nova)] The w^ch was revealed to Salomon by the holy angel of God called Michael, and he also recieved [sic] many breef Notes written by the fingar of God w^ch was delivered to him by y^e said Angell, with Thunder claps, without w^c Notes Salomon hadd never obtained to his great knowledge, for by them in short time he knew all arts and siences both good and badd which from these Notes [this book] is [also] called Ars Notoria.
In this Booke is contained the whole art of Salomon although there be many other Bookes that is said to be his yet none is to be compared with this, for this containeth them all, although [100v] they be titled with severall other names, as the Booke Helisoe w^ch is the very same as this last [book] is, w^ch called, Artem Novam & Ars Notaria &c..

These Bookes were first found in the Chaldean & hebrew tongues at Hierusalem, by a Jewish Rabbi, & by him put into the greeke Language, & from thence into y^e Latine, as it is said &c.

APPENDIX - Other examples of some of the drawings

Sigil for Baal, from Harl. 6483.

Sigil for Agares, from Harl. 6483.

Sigil for Vasago, from Harl. 6483.

Magical circle and triangle, from Sloane 3648.

Hexagram to be worn as a Lamin, from the Hebrew manuscript of the Clavicula Salomonis, (Sepher Mafteah Shelomoh):, fol. 38a.

Gollancz, fol. 38a.	Or. 14759

Pentagram, from Harl. 6483.

The Magic Ring, from Sloane 2731.

Brass vessel, from Sloane 2731:

Sigil for Carmasiel, from Harl. 6483.

Sigils for some of Carmasiel's Dukes, from Harl. 6483.

The Seal of Solomon, from Harl. 6483.	Seal of Solomon from the Magical Calendar.

Seal of Solomon, frontispiece from British Library manuscript Lans. 1203, LES VÉRITABLES CLAVICULES DE SALOMON, Traduites de l'Hebreux en langue Latine, Par le Rabin ABOGNAZAR.

Sigilla, nempe XII signorum zodiaci, from Paracelsus, Archidoxis magicae, Liber II.

Aries
Taurus
Gemini
Cancer
Leo
Virgo
Libra
Scorpio
Sagittarius
Capricorn
Aquarius
Pisces

The Almadel, from Gollancz, Sepher Maphteah Shelomoh, 1914, fol 20b.

Note the drawing at the bottom showing how the candles are to be constructed with feet to support the Almadel.

"Picture of the Almadel", from Or. MS. 6360:

First note of the art of grammar, from Sl. 1712, fol. 14v.

Second note of the art of grammar, from Sl. 1712, fol. 15r.

The fourth note of rhetoric and the note of geometry, from Sl. 1712, fol. 19r:

Second, third, and fourth notes of theology, from Sl. 1712. fol 21v.

Of The Arte Goetia

This digital edition by Joseph H. Peterson, Copyright © 1999. All rights reserved.
Compare with Johann Weyer Pseudomonarchia Daemonum.
Note: A considerably enlarged edition of the Lesser Key of Solomon is now available from Red Wheel/Weiser publishers. See listing at Amazon.com (ISBN: 157863220X ) for more details.

I have included HTML tags for each spirit, so they can be cited individually, e.g. "http://www.esotericarchives.com/solomon/goetia.htm#paimon".

[Of the seventy-two infernal spirits evoked and constrained by King Salomon]
The first principall spirit is a king ruling in y^e East, called Bael. he maketh men goe Invisible, he ruleth over 66 Legions of Inferiour spirits, he appeareth in divers shapes, sometimes like a Catt, sometimes like a Toad, sometimes like a man, & sometimes in all these formes at once. he speaketh very horsly. This is his Character w^ch is to be worne as a Lamen before him who calleth him forth, or else he will not doe you homage. The second spirit is a Duke called Agares, he is under y^e power of y^e East and cometh up in the form of a fair Old man riding upon a Crocodill, very mildly, carrying a goshawke on his fist. he maketh them runne that stand still, and fetcheth back y^e runnawayes. he can teach all Languages or Tongues presently, he hath the power also to destroy dignities, both supernaturall & Temporall; & cause Earthquakes. he was of the order of Vertues; he hath under his government 31 Legions &c: & this is [his] seale or Character w^ch is to be worne as [a] Lamen. [King Agares (sec. man.)] The Third spirit is a mighty prince, being of y^e same Nature as Agares, he is called Vassago, This spirit is of a good nature, & his office is to declare things past and to come; and to discover all things hidden or lost &c: he governeth 26 Legions of spirits. This is his seal. [101r] The 4^th spirit is called Gamigin, a great Marquise, he appereth in y^e forme of a litle horse or asse and then into humane shape he putteth himself at y^e request of y^e Master and speaketh w^th a horse voice; he teaches all Liberall siences, and giveth and account of y^e dead soules of them that dye in sin. & he ruleth over 30 Legions of Inferiors &c. This is his seal, w^ch is to be worne by the Magician when he Invocateth. The 5^th spirit is called Marbas -- he is a great presedent, and appeareth at first in y^e forme of a great Lyon: but afterwards putteth on humane shape at y^e Request of y^e Master he Answareth truly of Things hidden or secreet, he causeth deseases and cureth them againe & giveth great wisdome & knowledge in mechanicall arts, & changeth men into other shapes he governeth 36 Legions of spirits. his seal is this. The 6^th spirit is Valefar -- he is a Mighty Duke, & appeareth in y^e form of a Lion w^h a mans head Lowring, he is a good femiliar, but tempteth those he is femiliar with to steale, he governeth 10 Legions of spirets, this is his seal to wearne constantly if you haue his familiarity. Else not. [101v]
The 7^t spirit is Amon. he is a Marquis great in power & most strong, he at first appereth like a wolf with a serpents taile, vomiting out of his Mouth fleames of fire, but at y^e command of y^e Magician he putteth on y^e shape of a man, with dogs Teeth beset in a head like a Raven, or in a Ravens Head, hee telleth [of] all things past & to come, and procureth love, and reconcileth controversies between freinds & foes,¹ & governeth 40 Legions of spirits, his seal is thus, w^ch is to be worne as afforesaid.	1. Harl. 6483 adds, "He also bringeth to pass, that souls which are drowned in the sea shall take up airy bodies & evidently appear & answer to interrogations at the request of the exorcist."
The 8^th spirit is called Barbatos he is a great duke & appeareth when y^e is in ,² with four Noble kings and their companions in great troops, he giveth y^e understanding of y^e singing of Birds, and y^e voice of other Creatures and y^e [such as] barking of dogs &c, he breaketh hidden treasures open, that have been Laid by y^e Enchantment of Magicians, & [he was] of y^e order of vertues, [of] which some part beareth rule still &c he knoweth all things past and to come: and reconsileth friends & those that are in power, he ruleth over 30 Legions of spirits, his seal of obedience is this. w^ch were before you &c.	2. The translator obviously misunderstood the Latin here. W: "He appears in the image of a woodland archer."
The 9^th spirit in order is Paimon; a great king, & very Obedient to Lucifer, he appeareth in y^e forme of a man, sitting one a dromedary, w^h a Crowne most glorious on his head. Three [There] goeth before him a host of spirits like men with Trumpets and well sounding Cymballs, and all other sorts of musicall Instruments &c. he hath a great voice, and roareth at his first comming, and his speech [voice] is such as y^e Magician cannot well understand, unless he compelleth him. This spirit can teach all arts and siences, and other secret Things; he can discover w^t y^e Earth is, and w^t holdeth it up in y^e waters, & w^t y^e wind is or where it is, or any other Thing y^u desire to know, he giveth dignity and confirmeth y^e same, he bindeth or maketh a man subject to y^e Magician if he desireth it he giveth good familiars, and such as can teach all arts, he is to be observed towards y^e North west, he is of y^e order of dominions and hath 200 Legions of spirits under him, one part of them is of y^e order of Angells & y^e other of Potestates [Potentates], If y^u call this spirit Paimon alone y^u must make him some offering to him & there will attend him 2 kings called Bebal & Abalam, & other spirits of y^e order of Potestates [Potentates] in his host are 25 Legions because all those spirits w^ch are subject to him, are not allwayes w^th him unlesse y^e Magician compelleth them, This is his Character. [102r] The 10^th spirit is Buer, a great president and appereth in that is his shape when y^e is there, he teacheth Phylosophy [both] Morall & Naturall, & y^e Logicall arts, & y^e vertues of all hearbes & plants, & healeth all distempers in Man, & giveth (familiars) good familiars, he governeth over 50 Legions of spirits and this is his seale of obediance w^ch you must weare when you call him to apperance. The 11^th spirit is a great & strong duke called Gusoin [Gusion], he appeareth like a Xenophilus he telleth of all things past, present & to come: he sheweth y^e meaning of all questions you can ask, he reconcileth friends and giveth honour and dignity to any, and ruleth over 40 Legions of Spirits. his seal is this, w^ch weare as aforesaid &c. The 12^th spirit is Sitri, he is a great prince & appeareth at first with a Leopards face, and wings as a griffin. But afterwards at y^e command of y^e exorcist, he putteth on a humane shape very Beautifull, Inflaming Men with womens Love, and women with mens love, and causeth them to shew themselves Naked, if he [it] be desired, &c. he governeth 60 Legions of spirits, and his seal to be worne is this. The 13 spirit is called Beleth, he is a mighty king and terrable, ridding on a pale horse w^th Trumpets and all other kinds of Musicall Instruments playing before him, he is very furious at his first apperance That is whilest y^e Exorcist allay his Courage, for to doe that, he must hold a hazel stick in his hand, streched forth towards y^e South & East quarters making a Triangle without y^e Circle, commanding him into it by y^e vertue of y^e Bonds & chaines of spirits hereafter following, & if he doe not come into y^e by your Threats, rehearse y^e Bounds & chaines before him, and then he will yeild obediance and come into it and do what he is commanded by y^e Eorcist [Exorcist], yet he must receive him courteously, because he is a great king & doe homage to him, as the kings and princes doe that attend him, and you must [also] have allwayes a silver Ring on the middle finger of the left hand, held against your face as they do for Amaimon, This king Beleth causeth all y^e love that possible may be, both of Men and women till y^e Master Eorcist [Exorcist] hath had his mind fullfilled &c. he is of the order of Powers and governeth 85 Legions of [102v] spirits, his Noble seal is this w^ch is to be worne before you in the Time of working. The 14^th spirit is called Leraye (or Leraje) [written intra linea]. he is a Marquize great in power shewing him selfe in y^e likeness of an archer, cladd in green carring [carrying] a Bow and quiver, he causeth all great Battles & contests, & causeth y^e wounds to putrifie that are [made] w^th arrows by archers this belongeth to he governeth 30 Legions of spirits, & his seale of obediance is this. The 15^th spirit is called Eligor [Eligos], a great duke, he appeareth in [the] form of a goodly knight carring a lance an Ensigne & a serpent, he discovereth hidden Things & knoweth things to come, & of warres and how the soulders will & shall meet, he causeth the love of Lords and great persons, and governeth 60 Legions of spirits, his seal is this, w^ch wear or else he will not appear nor obey you &c. The 16^th spirit is called Zepar, he is a great duke & appeareth in red apparell & armed like a souldier, his office is to cause women to love Men and to bring them togather in love he also maketh them barren, and governeth [over] 26 Legions of Inferiour spirits, his seal is this, w^ch he obeyeth when he seeth it. The 17^th spirit is called Botis a great president and an Earle; he appeareth at y^e [first] shew in y^e form of an ugly viper Then at y^e command of y^e Magician he putteth on humane shape, with great teeth, Two horns, carring a sharp bright sword in his hand, he telleth of all Things past and to come and reconcileth friends and foes, he governeth 60 Legions of spirits his seal is this, that he obeyeth when he seeth it. [103r] The 18^th spirit is called Bathin, he is a mighty [and] strong duke & appeareth like a strong man w^th y^e Taile of a serpent, sitting on a paile couloured horse he knoweth the vertue of hearbes & precious stones, & can transport men suddenly from one Country into an other, he ruleth over 30 Legions of spirits his seal is thus to be made and to be worne before you. The 19^th spirit is called Saleos, he is a great and mighty duke, & appeareth in [the] form of a gallant souldier, ridding on a Crocodile, w^th a dukes crowne on his head peaceably he causeth y^e love of women to men & men to women, he governeth 30 Legions of spirits his seal is this, w^ch must be worne before you. The 20^th spirit is called Purson a great king; he appeareth commonly like a man w^th a Lyons face, carring a cruel viper in his hand, and ridding on a Bear goeing before him [are] many Trumpets sounding; he knoweth hidden things and can discover Treasures & tell all Things present past and to come; he can take a Body either humane or aiery, and answareth Truly of all Earthly Things, both secreet & devine, & of y^e Creation of y^e world, he bringeth forth good familiars, & under his government [power] are 22 Legions of spirits, partly of y^e order of vertues & partly of y^e order of Thrones, & his mark or seal is this, w^ch he oweth obediance to & [which] must be worne by y^e Exorcist in [the] Time of acction. The 21 spirit is called Morax he is a great Earle and a president, he appeareth like a great Bull w^th a mans face; his office is: to make men very knowling [sic] in Astronomy, and all y^e other Liberall siences; he can give good familiars and [very] wise, w^ch know y^e vertues of hearbes & precious stones he governeth 36 [30] Legions of spirits, & his seal is to be made Thus and worne [as aforesaid]. [103v] The 22^d spirit is called Ipos --, he is an Earlr and a mighty prince, and appeareth in y^e forme of an angel, w^th a Lions head gooses feet & a haires Taile, he knoweth Things past and to come; he maketh Men witty and bold, and governeth 36 Legions of spirits, his seal or Charecter is This, w^ch must be worne as a Lamen before you. The 23^d spirit is called Aim, a greatt duke and strong, he appeareth in y^e forme of a very handsome man in Body, [but] w^th 3 heads, The first like a serpent y^e second like a man w^th 2 starrs in his forehead, The Third [head] is lik [sic] a Catt; he rideeth on a viper, carring a fire brand in his hand burning, whereth [wherewith] he sets Citties Castles & great places on fire he maketh one witty [in] all manner of wayes, and giveth true answares to privy matters, he governeth 26 Legions of Infernall spirits; his seal is thus to be made, and worne as a Lamen before you. The 24^th spirit is called Naberius, he is a most valliant Marquiz, & appeareth in y^e forme of a Black Crow, fluttering about the Circle, & when he speaketh it is with a hoarse voice; he maketh men cunning in all arts & siences, but especially in y^e art [of] Rhetoric; he restoreth lost dignity and honours, & governeth 19 Legions of spirits his seal is this, w^ch must be worne. The 25^th spirit is called Glasya Labolas, he is a Mighty president & sheweth him selfe in y^e forme of a dog w^th wings like a griffin; he teacheth all arts in an Instant, and is an author of Blood shed & Manslaughter, he telleth all Things past & to come, if desired, & causeth love of friends and foes; he can make a Man goe Invisible, & he hath under his rule 36 Legions of spirits, his seal is this, y^e w^ch weare [must be worn] as a Lamin. [104r] The 26^th spirit is called Bune [or Bime], he is a strong, great & mighty duke, & appeareth in y^e forme of a Dragon w^th three heads, one like a dog, The other like a griffin; The 3^d like a man, he speaketh w^ith a high & comely voice, he changeth y^e places of y^e dead, & causeth those spirits that are under him, to gather together upon their sepulcheres, he giveth Riches to a man & maketh him wise & eloquent, he giveth true Answards to y^r demands, & governeth 30 Legions of spirits, his seal is this w^ch he owneth [oweth] obedience to. first & Nota he hath another seal or Character w^ch is made Thus. y^u may use w^ch y^u will, but y^e first is best as Salomon saith. The 27^th spirit is called Ronove, he appeareth in y^e forme of a Monster, he teacheth y^e art of Rhetorick very well, and giveth good servants knowledge of Tongues, favouer of friends & foes; he is a Marquiz & a great Earle, and there obeieth him [he commandeth] 19 Legions of spirits his seal is this. The 28^th spirit in order as salomon bound them, is named Berith. he is a Mighty great and terrable duke, he hath two other Names given to him by men of latter Times, viz: Beal & Bolfry, he appeareth like a souldier w^th red clothing, ridding on a red horse & [having] a Crown of Gold upon his head he giveth True answards of things [concerning the] past present & to come; you [must] use a Ring as is before spoken of [with] Beleth in calling him forth; he can turne all mettals into Gold, he can give dignity & [can] confirm them to Men, he speaketh w^th a very clear & subtill voice, he is a great Lyer and not to be Trusted much he governeth over 26 Legions of spirits his seal is this which must be worne as [a] lamin. [104v] The 29^th spirit in order is Named Astaroth, he is a Mighty & strong duke, & appeareth in [the] forme of an unbeautifull angel, ridding on an Infernall like dragon, and carring in his right hand a viper (you must not lett him come to neare y^u least he doe y^u damage by his stinking Breath. Therefore y^e Exorcist must hold y^e Magicall Ring nere to his face and y^t will defend him he giveth true answares of things present past & to come & can discover all secreets; he will declare willingly how y^e spirits fell, if desired, & y^e reason of his own fall. He can make men wounderfull knowing in all Liberall siences; he ruleth 40 Legions of spirits, his seal is as this [shown], w^ch weare as a Lamen before y^u, or else he w^ill not obey you. The 30^th spirit is called Forneus, he is a mighty great Marquiz, & appeareth in y^e forme of a great sea Monster, he Teacheth & maketh men wounderfull knowing in y^e art of Rhetoric he causeth men to have a good Name, and to have y^e understanding of Tongues; he maketh men to be beloved of their foes as well as they be by their Friends; & he governeth 29 Legions of spirits, partly of y^e order of Thrones and partly of angels, his seal is this to be made and worne as aforesaid &. The 31 spirit in order, [as Salomon saith,] is named Foras, he is a mighty great president & appeareth in y^e form of a strong man, in humane shape he can give y^e understanding to men how they may know y^e vertues of all hearbs & precious stones, & [he] teacheth them y^e art [of] Logick & Ethicks in All their partes if desired, he maketh men Invisible, witty, Eloquent & to live Long; he [can] discover Treasures and recover Things lost, & he ruleth over 29 Legions of spirits, his seale or Character is thus to be made & worne as a Lamen. The 32^d spirit in order is called Asmoday. he is a great king, strong & powerfull, he appeareth w^th 3 heads, whereof y^e first is like a Bull The second like a Man, The third like a Ram, [he appeareth also] w^th a serpents Taile, Belching or vomitting up flames of fire out of his mouth his feet are webed like a Goose, he sitteth on an Infernall dragon carring a Launce and a flagg in his hands, he is y^e first & chifiest under y^e power of Amaymon, & goeth before all others: when the [105r] Exorcist hath a mind to call him, lett it be abroad, and lett him stand on his feet all y^e Time of action, w^th his cap of [off], for if it be on, Amaymon will deceive him and cause all his doeing to be bewrayed, But as soone as y^e Exorist [Exorcist] seeth Asmoday in y^e shape aforesaid, he shall call him by his Name, saying, thou art Asmoday, & he will not deny it; & by & by he will bow down to y^e ground &c he giveth y^e Ring of vertues he teacheth y^e art of Arithmitic, geomitry, Astronomy and all [other] handicrafts absolutely; he giveth full & True answares to y^r demands, he maketh a man Invisible, he showeth y^e place where Treasures layeth, and guardeth it if it be among y^e Legion of Amaymon, he governeth 72 Legions of Inferiour spirits, his seal is thus to be made and worne as a Lamen before [thee] on your Breast. The 33^d spirit is Gaap. he is a great president & a mighty Prince, he appeareth when y^e is in some of y^e Southern Signes, in a humane shape, [Clm 849 reads: "He appears in the form of a doctor (medici, not meridii=southern as in Weyer) when he takes on a human form"] goeing before 4 great & mighty kings, as if he was a guide to conduct them along in their way. his office is to make men knowing in Phylosophy and all y^e Liberall siences; he can cause love or hatred, and make men Insensible he can Teach y^u how to consecrate those Things that belong to y^e dominion of Amaymon his king & can dilever [deliver] familiers out of the custody of other Magicians; and [he also] answareth Truly and perfectly of Things past present and to come, & can carry and recarry [things] most speedily from one kingdome to another, at y^e will and pleasure of [the] Exorcist, he ruleth over 66 \ Legions of spirits he was of y^e order of potestates [potentates]; his seal is thus to be made & worne as a Lamen &c. The 34^th spirit is called Furtur [Furfur], he is a great & mighty Earle, appearing in y^e forme of an hart w^th a firey [fiery] Taile; he never speaket [speaketh] Truth, except he be compelled or brought up w^thin a Triangle, being compelled therein, he will take upon himselfe y^e forme of an angel being bidden; he speaketh with a hoarse voice, & will [can] willingly make love between man & wife he can raise Thunder, Lightnings, Blasts and great Tempestuous stormes &c he giveth true answares both of secreet and devine Things [105v] if commanded, and ruleth over 26 Legions of spirits, his seal is this which is to be [made &] worne as a Lamin &c. The 35 spirit is called Marchosias, he is a great and mighty Marquiz appering at first in [the] forme of a wolfe; having griffins wings, and a serpents Taile, vomiting up fire out of his mouth But afterwards at y^e command of y^e Exorcist, he putteth on y^e shape of a man, and is a strong fighter he giveth true answares to all questions, & is very faithfull to y^e Exorcist in doeing his Buisness [sic], he was of y^e order of dominations he governeth 30 Legions of spirits, he Told his chiefe Master w^ch w^as Salomon, that after 1200 yeares he hadd hopes to returne to y^e 7^th Throne &: his seal is thus, to be made, & worne as a Lamin &c. The 36^th spirit is called Stolas, he is a great and powerfull Prince, appearing in y^e shape of a Night Raven at first before y^e Exorcist, but afterwards he taketh the image of a man &c; he teacheth the Art of Astronomy, & the vertuses [sic] of hearbs & precious stones, he governeth 26 legions of spirits his seal is thus to be made & worne as a Lamin. The 37^th spirit is called Phoenix he his [is] a great Marquiz & appeareth like y^e [form of the] Bird Phoenix having a Childs voice, he singeth many sweet notes before y^e Exorcist, w^ch he must not regard, but by & by he must bidd him [to] put on a humane shape, Then he will speak Mervellously of all wounderfull siences; he his a good & excellent Poet, & will be willing to doe y^r Request he hath hopes to returne to y^e 7^th Throne affter 1200 yeares more, as he said to Salomon, he governeth 20 Legions of spirits, his seal is Thus to be made, & worne &c. The 38^th spirit is called Halphas he is a great Earle and appeareth in y^e forme of a stock dove, and speaketh w^th a hoarse voyce; his office is to build up Towers & to furnish them w^th ammunition and weapons, and to send men of warre to places appointed; he ruleth 26 Legions of spirits; his seal is Thus to be made, & worne as a Lamen &. [106r] The 39^th spirit in order is called Malphas, he appeareth at first in y^e forme like a Crow, But affterwardes will put on a humane shape at y^e request of y^e Exorcist & speake w^th a hoarse voyce; he is a mighty president and powerfull he can Build houses & high Towers & he can bring quickly artificers togather from all places of y^e world; he can destroy y^e [thy] Enemies desires or thoughts, and w^t [all that] they have done; he giveth good familiars, & if y^u make any sacrifices to him, he will receive it kindly and willingly, But he will deceive him y^t doth it; he governeth 40 Legions of spirits; his seal is Thus to be made and worne as a Lamen &. The 40^th spirit is called Raum, he is an Earle, & appeareth at first in y^e forme of a Crow but affterwards, at y^e command of y^e Exorcist he putteth on humane shape his office is to steale Treasures out of kings houses, and to carry it where he is commanded, & to destroy Citties, and y^e dignities of men; & to tell all Things past, & w^t is, & w^t will be; & to cause Love between friends & foes; he w^as of y^e order of Thrones, and governeth over 30 Legions of spirits his seal is Thus, which make and weare as a Lamin before you. The 41 spirit in order is called Focalor he is a great duke & strong, & appeareth in y^e forme of a Man with griffins wings; his office is, to kill men, and to drown them in y^e waters, and to over throw ships of warre, for he hath power over both winds and seas, but he will not hurt any man or Thing, if he be commanded to y^e contrary by y^e Exorcist; he hath hopes to returne to y^e 7^th Throne after 1000 yeares; he governeth 3 Legions of spirits, his seal is this w^ch must be worne as a Lamin. The 42^d spirit is Named Vepar he is a great & strong duke, & appeareth like a Mairmaid, his office is to guide y^e waters, & ships Ladden w^th armour thereon he will at y^e [will of the] Exorcist cause y^e seas to be rough and stormy, and to appeare full of ships he causeth men to dye in 3 dayes w^th putrifying their sores and wounds, & causing wormes in them [106v] to bred &c he governeth 29 Legions of spirits, his seal is Thus to be made and worne as a Lamin &c. The 43^d spirit in order as Salomon commanded them into y^e Brazen vesel is called Sabnach he is a Mighty great Marquiz, & strong appearing in y^e forme of an armed souldier w^th a Lyons head, ridding on a pale couloured horse, his office is to build high Towers, Casteles and Citties, and to furnish them w^th armour, & to afflict men severall dayes w^th wounds & rotten sores full of wormes; he giveth good familiars at y^e command of y^e Exorcist he commandeth 50 Legions of spirits, his seal is Thus to be made, and worne as a Lamin &c. The 44^th spirit in order is named Shax, he is a great Marquize & appeareth in y^e forme of a stock dove, speaking w^th a hoarse & subtill voyce. his office is to take away y^e sight, hearing & understanding of any man or woman at y^e command of y^e Exorcist, & to steal money out of kings houses & carry it againe in 1200 yeares, if commanded, he w^ill fetch horses or any Thing at y^e Request of y^e Exorcist, but he must be commanded into a Triangle first or else he will deceive him, & tell you many lyes, he can discover all Things that are hidden & not kept by wicked spirits, he giveth good familiars sometimes, he governeth 30 Legions of spirits his seal is thus to be made, and worne as a Lamin &c. [107r] The 45 spirit is called Vine, he is a great king & an Earle, & appeareth in y^e forme of a Lyon ridding on a Black horse w^th a viper in his hand his office is to discover Things hidden, witches, and Things present past & to come. he, at y^e command of y^e Exorcist, w^ill build Towers, Throw down great stone walls, make waters rough w^th stormes &c, he governeth 35 Legions of spirits, his seal is this, w^ch make and wear as a Lamin &c.. The 46^th spirit is called Bifrons, he is an Earle and appeareth in y^e forme of a Monster at first but after a while at y^e command of y^e Exorcist he putteth on y^e shape of a man, his office is to make one knowing in Astrology & geomitry & other arts & siences, & Teacheth y^e vertues of all hearbs, precious stones & woodes, he changeth y^e dead Bodyes & putteth Them into one another [anothers'] places, & lighteth candeles seemingly upon y^e graves of y^e dead he hath under his command 6 Legions of spirits, his seal is this, w^ch he w^ill owne and submit unto &c. The 47^th spirit is called Vual. he is a great & mighty strong duke, he appeareth in y^e forme of a mighty dromedary at first, but after a while he putteth on humane shape, and speaketh in y^e Egyptian Tongue, but not perfectly; his office is to procure y^e love of women, and to tell Things past, present and to come, and also to procure friendship betweene friends & foes, he was of the order of Potentates; he governeth 37 Legions of spirits; his seal is Thus to be made and worne as a Lamin before you &c. The 48^th spirit is called Haagenti, he is a great president appearing in the forme of a mighty Bull w^th griffins wings at first, But afterwardes at y^e command of the Exorcist, he putteth on humane shape &c his office is to make men wise and to Instruct them in divers Things & to Transmute all mettales into gold, & change wine into water, & water [107v] into wine; he commandeth 33 Legions of spirits; his seal is Thus made, & to be worne as a Lamin &c. The 49^th spirit is named Procel, he appeareth in y^e forme of an angel, he is a great & strong duke, speaking somthing mystically of hidden Things; he Teacheth y^e art of geometry & y^e Liberall siences, he at y^e command of y^e Exorcist, will make great Noises, like y^e running of great waters, allthough there be none he warmeth waters and distempereth [discovereth] Bathes &c he was of y^e order of potestates [potentates] (as he declared to Salomon) before his fall, he governeth 48 Legions of spirits, his Character or Marke is Thus to be made, & worne as a Lamin before you. The 50^th spirit in order is called Furcas, he is a knight & appeareth in y^e forme and similitude of a cruel old man w^th a long Beard and a hairy head, sitting on a pale colloured horse, w^th a sharpe weapon in his hand; his office is to teach y^e art of Phylosophy, astronomy, Rhetoricl, logick, Chyromancy & Pyromancy in all their partes perfectly, he hath under his power 20 Legions of spirits, his seal or Mark is this w^ch make & weare as a Lamin. The 51 spirit in order is Balam, he is a Terrable, great & powerfull king, appearing w^th 3 heads, The first is like a Bulls, The second like a Mans, & y^e Third like a Rams head he hath a serpents Taile, & Eyes flaming; riding upon a furious Beare, carrying a goshawke on his fist, he speaketh w^th a hoarse voyce, giving True answares of Things past present & to come, he maketh men to goe invisible & w^itty he governeth 40 Legions of spirits his seal is Thus [to be] Made, & to be worne as a Lamin &c. [108r] The 52^d spirit [in order] is called Alloces -- he is a great & mighty strong duke, appearing in y^e forme of a souldier ridding on a great horse; his face is like a Lyons, very redd, having Eyes flaming, his speech is hoarse & verry Bigg; his office is to teach y^e art of Astronomy, & all y^e Liberall siences, he Bringeth good familiars & ruleth 36 Legions of spirits, his seal is Thus made, & [is] to be worne, &c. The 53^d spirit is called Caim, he is a great president & appeareth in y^e forme of a Bird called a Thrush at first, but after a while he putteth on y^e shape of a man carring in his hand a sharp sword; he seemeth to answare in Burning ashes, he is a good disputer, his office is to give men y^e understanding of all Birds, loweing of Bullocks, Barking of doggs & other Creatures, and also y^e Noise of waters, and [he] giveth very true answares of Things to come; he was of y^e order of angels, & now Ruleth 30 Legions of Infernall spirits; his seal is This, w^ch wear as a Lamin. The 54^th spirit in order is called Murmur, he is a great duke & an Earle, & appeareth In y^e forme of a souldier ridding on a griffin with a dukes Crown on his head, there goeth before him two of his Ministers, w^th great Trumpets sounding, his office is to teach Phylosophy perfectly, & to constraine soules discesed [deceased] to come before y^e Exorcist to answare those things y^t he shall aske them, if he desireth, he was partly of y^e order of Thrones & partly [of the order] of angels, & [he] Ruleth now 30 Legions of spirits, his seal is this, w^ch is to be worne as a Lamin &c. The 55^th spirit is called Orobas, he is a mighty great prince, appearing at first like a horse, But afterwards at y^e command of y^e Exorcist he putteth on y^e Image of a man, his office is to discover, all Things past, present & to come and to give dignities & places & y^e favour of friends & foes, he giveth true answares of divinity & of y^e Creation of y^e world, he is faithfull to y^e Exorcist & w^ill not suffer him to be Tempted by any [108v] spirit he governeth 20 Legions of spirits, his seal is this, w^ch must be made & worne as a Lamin &c. The 56 spirit is called Gemory, he is a strong and powerfull duke appearing in The forme of a Beautifull woman, w^th a Dutches [Duchess] Crownett Tyed about her middle, ridding on a great Camell, his office is to tell of all Things past present & to come, and of Treasure hidden and w^t it layeth in, & procureth y^e love of women, both young & old, he governeth 26 Legions of spirits, his seal is Thus made, & worne as a Lamin before y^e Exorcist in [the] Time of working. The 57 spirit is called Ose, he is a great president & appeareth like a Leopard at first, But after a little Time he putteth on y^e shape of a man, his office is to make one cunning in y^e Leberall [liberal] siences & to give True answares of devine & secreet Things, and to change a man in [to] any shape that y^e Exorcist desireth so that he that is so changed will not thinck any other Thing but that he is that Creature or Thing, he is Changed into, he governeth 3 Legions of spirits, his seal is This, w^ch wear as a Lamin. The 58^th spirit is called [named] Amy, he is a great president, & appeareth at first in y^e forme of a flaming fire, But after a while he putteth on y^e shape of a man, &c: his office is to make one wounderous [wonderfully] knowing in Astrology & all y^e Leberall [liberal] siences; he giveth good familiars & can bewray Treasures, w^ch are kept by spirits; he governeth 36 Legions of spirits, [&] his seal is This, w^ch wear as a Lamin &c. [To make sense of the attempted corrections, compare with the version given in Sl. 2731:] The 59 spirit is named Orias, he is a great Marquiz and appeareth in y^e forme of a Lyon, riding on a mighty horse, w^th a serpents Taile, holding in his right hand 2 great serpents hissing, his office is to Teach y^e vertues of y^e starres and to know y^e Mansions of y^e planets, and how to understand their vertues, also he Transformeth men & giveth dignities and places [prelacies], and confirmations, & y^e favour of friends & foes, he governeth 30 Legions of spirits, his seal is This, to be made & worne &c. [109r] The 60^th spirit is called Vapula, he is a great mighty & strong duke, appearing in y^e forme of a Lyon, w^th griffins wings; his office is to make men knowing in all handicraft proffecsions also in Phylosophy & other siences &c he governeth 36 Legions of spirits, his seal or Character is Thus made, and is to be worneas a Lamin &c. The 61 spirit is called Zagan, he is a great king & president, and appeareth at first in y^e forme of a Bull w^th griffins wings, But afterwardss he putteth on humane shape, he maketh men witty, and can turne wine into water & Blood into wine, and also water into wine he can turne all mettals into Corne [coin] of that dominion y^e mettles are of & can make foolls wise he governeth 33 Legions of spirits; his seal is Thus made & w^orne as a Lamin. The 62^d spirit is called Valac, he is a mighty great president & appeareth like a Boy w^th angels wings, ridding on a 2 headed Dragon; his office is to give True answares of hidden Treasures, and to tell where serpents may be seene, w^ch he will bring & dilever [deliver, discover] to y^e Exorcist without any force or strengeth, he governeth 30 Legions of spirits, his seal is This w^ch must be made & worne as a Lamin &c. The 63 spirit is called Andras, he is a great Marquiz appearing in y^e forme of an angell w^th a head like a Black night Raven, ridding upon a strong black woolf, w^th a sharpe bright sword flourishing in his hand, his office is to sow discords, if y^e Exorcist hath not care he will kill him and his fellows, he governeth 30 Legions of spirits his seal is Thus to be [made, and] worne as a Lamin before [thee] on your Breast. [109v] The 64^th spirit is named Flauros, he is a great duke, and appeareth at first like a mighty Terrable and strong Leopard but afterwards at y^e command of y^e Exorcist he putteth on y^e shape of a man w^th fiery Eyes and a Terrable Countenance; he giveth True answares of all Things past present & to come, but unless he be commanded into a [the] Triangle, he will Lye in all those things and deceive or beguile y^e Exorcist in other Things or Buisness [sic], he will gladly talke of divinity, and of y^e Creation of y^e world, and of his and all other spirits fall [falls], he destroyeth and burneth those That are y^e Exorcist [Exorcist's] enimies if he Requesteth it, and will not suffer him to be Tempted by any spirit or otherwise; he governeth 36 Legions of spirits, his seal is Thus to be made, & w^orne as a Lamine &c. The 65 spirit is called Andrealphus, he is a Mighty great Marquiz appearing at first in y^e forme of [a] Peacock, w^ith great Noises but afterwards he putteth on humane shape, he can teach perfectly geomitry, & all Things belonging to measuring, [&] also Astronomy, he maketh men very subtile and cunning therin, he can Transforme a Man into y^e likness of a Bird & he governeth 30 Legions of spirits his seal is This, w^ch is to be worne as a Lamin &c. The 66^th spirit is called Cimeies he is a mighty great Marquiz strong & powerfull appearing like a valiant souldier, riding on a goodly Black horse; he ruleth over all spirits in y^e part of Africa, his office is to Teach perfectly grammar Rhetoric [&] logick and to discover Treasures & Things lost or hidden, he can make a man seeme like a souldier of his own likeness, he governeth 20 Legions of cheefe [chief] spirits, but more Inferior [than] himself his seal is Thus made, & worne as a Lamin &c. The 67^th spirit in order is called Amduscias, he is a strong & great duke appearing at first like an Unicorne, But afterwards at y^e Request of y^e Exorcist he standeth [110r] before him in humane shape causing Trumpets and all manner of Musicall Instrument to be heard But not seene also [causing] Trees to bend and Incline according to y^e Exorcist [Exorcist's] will; he giveth Excellent familiars & ruleth 29 Legions of spirits his seal is Thus formed and is to be w^orne as a Lamin &c. The 68^th spirit is called Belial, he is a mighty king and powerfull; he was Created next after Lucifer, & is of his order; he appeareth in y^e forme of a Beautiful angel sitting in a Charriot of fire, speaking w^th a comly voice, declaring that he fell first & amongst y^e worthier & wiser sort w^ch went before Michael & other heavenly angels; his office is to distribute preferments of senatorships, and to cause favour of friends & foes, he giveth Excellent familiars & governeth 80 Legions of spirits. Note this kink [! king] Belial must have offerings sacrafices & gifts presented to him, by y^e Exorcist or else he w^ill not give True answares to his demands; But then he Tarryeth [will tarry] not one hour in y^e truth except [unless] he be constrained by devine power & his seal is Thus w^ch is to be worne as a Lamin, before y^e Exorcist &c. The 69 spirit is called Decarabia, he appeareth in y^e forme of a starre in y^e Pentacle at first, but afterwards at y^e command of y^e Exorcist, he putteth on y^e Image of a man, his office is to discover y^e vertues of hearbs and precious stones; and to make y^e similitude of all Birds to fly before y^e Exorcist, & to Tarry w^th him, singing and Drinking as Naturall Birds doe, he governeth 30 Legions of spirits, being himselfe a great Marquiz, his seal is Thus to be made, and worne as a Lamin before y^e Exorcist &. The 70^th spirit in order is called Seere, he is a Mighty Prince and powerfull under Amaymon, king of y^e East he appeareth in y^e forme of a Beautifull Man, riding on a strong horse w^th wings: his office is to goe & come, and to bring all Things to pass on a sudden & to carry & recarry any Thing where Thou wilt have it, or have it from for he can pass over y^e whole world in y^e Twinckling of an Eye, he maketh a True relation of all sorts of Theft and of [110v] Treasures hidd, and of all other things, he is Indifferent good Natured, willing to do any thing y^e Exorcist desireth; he governeth 26 Legions of spirits, his Mark or seal is Thus made, and is to be worne as a Lamin &c. The 71 spirit is called Dantalion, he is a great & Mighty duke appearing in y^e forme of a Man w^th many faces, all like men & women, & a Booke in his right hand; his office is to Teach all arts and siences to anyone, and to declare y^e secreet Councelles of anyone, for he knoweth y^e Thoughts of all men and women, and can change them at his will, he can cause love and shew (by vision) y^e true similitude of anyone lett them be in w^t place or part of y^e world they will, he governeth 36 Legions of spirits his seal is This, w^ch is to be worne as a Lamin. The 72^d spirit in order is called Andromalius he is a great and Mighty Earle appearing in y^e form of a Man, holding a serpent in his hand, his office is to bring a theefe & goods y^t are stolen, Back; and to discover all wickedness, and understand dealings, & to punish Theives [thieves] & other wicked people, & to discover Treasure that is hidd, &c, he ruleth 36 Legions of spirits his seal is This, w^ch make & wear as a Lamin in time of acction &c. These be the seventy two Mighty kings or Princes w^ch King Salomon commanded into a vesall [vessel] of Brasse w^th their Legions, of whome Belial Bileth [Beleth] Asmoday & Gaap wear the Cheefest, & it is supposed it was for their pride, for Salomon never declared why he thus bound them; & when he hadd bound them up & sealed y^e vesel, he by y^e devine power cast Them all into a deep lake or hole in Babilon [Babylon], & the Babilononians [! Babylonians] woundering to see such a thing there, they went wholy into y^e lake to brake [break] y^e vesel open, suspecting to find a great Treasure; but when they hadd broken it open out flew all y^e cheefe spirits Immediately, and their Legions followed them, and they were restored againe to their former places; But only Belial who entered [111r] Into a certaine Image, and there gave answares to those whome [who] did offer sacrifice unto him as y^e Babilonians did; for they offered sacrafices, & worshiped that Image as a God &c..

OBSERVATIONS	Notes:
Thou art to observe first y^e Moones age for y^r working. The best dayes are when y^e [moon] is 2, 4, 6, 8, 10, 12 or 14 dayes old, as Salomon sayeth, and no other dayes are profitable &c.
The seals of those 72 kings are to be made in Mettalls, The cheefest King in , Marquisses in , Dukes in . Prelates in , knights in , & Presidents in , & Earles in & equally alike &¹.	1. Gold, silver, copper, tin, lead, mercury, copper + silver respectively. Noticeably absent is Mars (=iron). -Ed.
These 72 kings are under the power of Amaymon, Corson, Ziminiar, & Goap [Gaap] w^ch are kings ruling in y^e 4 quarters East, West, North, & south, and are not to be called forth except it be upon great occasions But Invoked & commanded to send such & such spirit as are [is] under their rule and power, as is shewed in y^e following Invocations, or [rather] conjurations &c. The chife [chief] kings may be bound from 9 to 12 of y^e Clock at noone & from 3 [5] till sunset. Marquizes may be bound from 3 of y^e Clock in y^e after Noon till nine at night and from 9 at n^t [night] till sunrising. Dukes may be bound from sunrising till Noonday in clear weather. Prelates may be bound in any hour of the day. Knights may be bound from y^e dawning of y^e day till sunrising or from four of y^e Clock till sunset. Presidents may be bound in any hour of y^e day, Except Twilight, at Night, or [if] the king whome he is under, be also Invocated &c. Counts or Earles may be bound in any hour of the day so [if] it be in woods or any other place where Men resort Not, or where No Noise is &c. [111v is blank] [112r] [THE MAGICAL CIRCLE]
[The circle of Salomon is to be made nine feet across, & the divine names are to be written around it, from Eheye to Levanah.] A figure of the Circlel [Circle] of Solomon [Salomon], that he made for to preserve himselfe from The malice of those evill Spirits &c.	In the Mathers/Crowley edition the letters around the perimeter of the circle are transcribed into Hebrew letters. "In English letters they run thus, ... + Ehyeh Kether Metatron Chaioth Ha-Qadesh Rashith Ha-Galgalim S.P.M (for 'Sphere of the Primum Mobile') + 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 Tzaphquiel Aralim Shabbathai S. (for 'Sphere') of Saturn + El Chesed Tzadquiel Chaschmalim Tzedeq S. Jupiter + Elohim Gibor Geburah Kamael Seraphim Madim S. of Mars + Iehovah Eloah Va-Da&aulm;th Tiphereth Raphaël Malakim Shemesh S. of the Sun + Iehovah Tzabaoth Netzach Haniel Elohim Nogah S. of Venus. + Elohim Tzabaoth Hod Michaël Beni Elohim Kokav S. of Mercury + Shaddaï El Chai Iesod Gabriel Cherubim Levanah S. of the Moon +." This is based on Agrippa's scale of ten.
[THE TRIANGLE] [This is the forme of] The Triangle that Salomon commanded the disobedient spirits into; it is to be made two foot [feet] of [off] from the Circle and 3 foot [feet] over [across]. Note this is to be placed upon [towards] that Coast [quarter] [that] the spirit belongeth [to] &c. Observe the moon in working, &c. [112v]
Solomons sexangled [hexagonal] ffigure This figure is to be made on parchment made of a calfes Skin and worne at the Skirtt of y^e white vestment, and covered w^th a lennen [linen] cloath to y^e which is to be shewed to the spirits when they are appeared that they may be compelled to be obedient and take a humane shape &c.	Compare with version found in de Abano:
The Pentagonall ffigure of Solomon This figure is to be made in or and worne upon the brest with the seal of the spirit on one [the other] side of itt. it is for to preserve [the Exorcist] from danger, and allso to command by &c. [113r] [The Ring of Salomon] This Ring is to be held before the face of the Exorcist to preserve him from The stinking fumes of spirits &c. The Secret Seal of Salomon. by which he bound and sealed up the aforsaid spirits with their legions in [into] a Brazen Vesel &c. This secreet seal is to be made by one that is cleane both Inward and outward, and hath not defiled himself by any woman in the space of a Month; but hath with fasting and prayers to God desired pardon of all his sins, &c: Itt is to be made on a Tuesday or Saturday night at 12 [2] of the Clock, written with the Blood of a Black Cock which never trode hen, on virgins parchment, Note, on those nights the must be encreasing in , when it [is] so made, fume it with Allum, Raisins of the Sun, dates, Cedar & lignum Aloes, by this seal Salomon compelled the aforesaide spirits into a Brass vessel, and sealed it up with the same, he by it gained the love of all Manner of persons, and overcame in Battle, for neither weapon fire nor water could hurt him. [113v]
The fforme of the brasse vessel that Salomon shut Those spirits In. The priuie [secret] seal aforesaid was made in Brasse, to cover This vessel with at y^e Top &c.	In Hebrew letters may be transcribed as: (front:) "AShR AHIH: GBRiAL: MIKAL: HANIAL:" (back:) "ARARIThA: ChShMLIM: AL: TzDQIAL:" Mathers gives the following variant found 'in some Codices:' "ARARIThA: RFAL: KMAL: TzDQIAL:" and "TzFQIAL"
[Other materials] The other materialls is [are] a sceptre or sword; a miter or cap, a long white Robe of Linnen, with shoes and other Clothes for y^e purpose also a girdle of Lyons skin¹ 3 Inches broad, with all the names about it as is about the uttermost round [part of the] Circle, & also perfumes and a chafin [chafing] dish of Charcoles kindled to put the fumes into; to smoke or perfume y^ee place appointed for action. also annoynting oyles to anoynt y^r Temples & Eyes w^th; & fair water to wash y^rselves in. & in so doeing y^u are to say as david said (viz)	1. Lion's skin. This seems to be based on the experiment of Bealphares in Scot, which says it can also be made from "a hart's skin" i.e. deer or buckskin. Compare also Sloane 3824 110r.
Thou shalt purge me w^th Hysop o Lord, & I shall be cleane; Thou shalt wash me & I shall be whiter than snow &c.	This text from Psalm 50.9 is used in the Mass as well as virtually every grimoire.
& at y^e Garments putting on, you must say: [ORATION]
by y^e figurative Mystery of these holy vestures or vestments, I will cloath me with y^e armour of Salvation in y^e strength of y^e highest, Ancor Amacor Amides Theodonias Anitor, That my desired End may be Efected Through y^e strength [of] Adonay To whome y^e praise and glory w^ill forever & ever belong. Amen.	This oration also occurs widely in magical texts. The version in the Heptameron is almost identical, and indeed the version in Goetia was probably based directly on de Abano. Compare also with the version in Liber Iuratus Honorii and that in Ars Notoria.
[114r] After y^u have so done, make prayers to God according to your worke, as Salomon hath commanded. The formes that Salomon used for any perticular art is shewed in y^e 5^th part of this Book w^ch is called Artem Novam [Ars Nova] &c. The Conjuration for to call forth any of the forsaid spirits I Invocate and conjure you spirit N. & being w^th power armed from y^e supreame Majesty, I throughly [thoroughly] command you by Be^ralanensis [Beralanensis], Baldachiensis, Paumachiæ & Apologiæ-Sedes and y^e most powerfull princes Genio Liachidi ministers of y^e Tartarean seat, Cheefe princes of <of> y^e seat of Apologia, in y^e Ninth Region; I exorcise & powerfully command you spirit N, in and by him that said y^e word, & it was done, and by all y^e holy and most glorious Names of y^e most holy and true God, and by these his most holy Names Adonai [Adonay], El, Elohim, Elohe, Zebeoth [Zebaoth], Elion [Elyon], Escerchie ^^Eskerie, Jah, Tetragrammaton Saday That you forthw^th appear and shew y^rselves here unto me before this Circle, in a fair and humane shape, without any deformity or ugly shew and without delay, doe y^e come, from all parts of y^e world to make & make [sic] rationall answares unto all Things w^ch I shall ask of you; and come yee peacebly, visibly and afably without delay, manifesting w^t I desire, being conjured by y^e Name [Names] of y^e Eternall liveing and true God Helioren I conjure you by y^e especiall and true Name of your God that y^e owe obediance unto and by y^e Name of y^r king, w^ch beareth rule over you, That forthwith you come without Tarring [tarrying], and fullfill my desires, and command, and persist unto y^e End, & according to my Intentions and I conjure y^u by him ^{^by} whome all Creatures are obediant [unto] and by this ineffeble name Tetragrammaton Jehovah [Jehova], w^ch being heard, y^e Elements are overthrown; The aire is shaken, The sea runneth back, The fire is quenched, The Earth Trembleth and all y^e hosts of Celestialls, Terrestialls [terrestrials] & Infernalls doe Tremble, and are troubled and confounded togather. that [come] you visibly and affebly, speak unto me with a Clear voice Intelligible, and without any ambiguity, Therefore come ye in the Name Adonay Zebeoth [Zebaoth]; Adonay [Adonay], Amiorent, com com why stay [tarryieth] you? hasten: Adonay Saday, the Kinge of kings commandeth you:	Compare Heptameron: BERALANENSIS, Baldachiensis, Paumachia, and Apologia Sedes, by the most mighty kings and powers, and the most powerful princes, genii, Liachidæ, ministers of the Tartarean seat, chief prince of the seat of Apologia, in the ninth legion, I invoke you, and by invocating, conjure you; and being armed with power from the supreme Majesty, I strongly command you, by Him who spoke and it was done, and to whom all creatures are obedient; and by this ineffable name, Tetragrammaton Jehovah, which being heard the elements are overthrown, the air is shaken, the sea runneth back, the fire is quenched, the earth trembles, and all the host of the celestials, and terrestrials, and infernals do tremble together, and are troubled and confounded: wherefore, forthwith and without delay, do you come from all parts of the world, and make rational answers unto all things I shall ask of you; and come ye peaceably, visibly and affably now, without delay, manifesting what we desire, being conjured by the name of the living and true God, Helioren, and fulfil our commands, and persist unto the end, and according to our intentions, visibly and affably speaking unto us with a clear voice, intelligible, and without any ambiguity.
Say this as often as you please. And if they com not then say as ffolloweth. [The Second Conjuration]
I Invocate, conjure and command you spirit N, to appear and shew y^rselfe visibly to me, before this Circle, in fair and comly shape, without any deformity or Tortuosity, by y^e Name & in y^e name Y & U w^ch Adam heard & spoake, & by the name Joth w^ch Jacob heard from y^e angel wrestling with him, and was delivered from y^e hands of Esau his Brother; and by y^e name of God Agla, w^ch Lot heard and was saved with his family; and by y^e name Anaphexaton [114v] w^ch Aron [Aaron] heard and speak [spake] and became wise, & by the names Schemes-Amathia which Joshua called upon and y^e sun stood still, and by y^e name Emanuel w^ch y^e 3 Children Sedrach Mesach [Masach] and Abednego, sung in y^e midst of y^e fiery furnace, and were delivered; and by the name Alpha & Omega which Daniel named & Destroyed the Bell [Bel] & y^e Dragon; & by the name Zebaoth which Moses named & all the Rivers & waters in the land of Ægypt ware turnd into blood & by the name Escerchie Oriston, w^ch Moses named & all the Rivers Brought forth froggs, & they went into y^e houses of y^e Egyptians, Distroying all things; & by the name Elion w^ch Moses called upon & there was great haile, such as never was [seen] sence the Creation of the world to that Day; & by the name Adonay w^ch Moses named And there came up Locust Thrueout all the land of Egypt and devoured all that the Haill at left; and by the name Hagios, and by the seal [seat] of Adonay* and by Otheos, Iscyros, Athenatos; Paracletus and by these holly and sacred names Agla, On, Tetragrammaton and by the dreadfull Judgement of god; and by the uncertaine sea of glass: which is before the face of the divine Majesty, who is mighty and most powerful. And by the four beasts before the throne, haveing Eyes before and behind, and by the ffire round about the throwne, and by the holly angells of heaven; and by the Mighty Wisdom of god, & by the seal of Baldachia, and by this name Primeumaton which Moses named and the Earth opened and swallowed up Chora, Dathan & Abiram, [I command] That you make true and faithfull answers, to all my demands, and to performe all my desiers, so farr as in office you are capaple [capable] to performe therefore come ye paecable [peaceably], vissible and affable now without delay, to manifest what I desire speaking with a perfect and clear voyce, Intelligible unto my understanding &c.	Compare Heptameron: "I adjure and call you all forth, by the seat of Adonay, and by Hagios, O Theos, Iscyros, Athanatos; Paracletus, Alpha & Omega, and by these three secret names: Agla, On, Tetragrammaton, that you at once fulfill what I desire."
if [somehow] they do not come at the rehearsing of these 2 fforegoeing Conjurations (but without doubt they [normally] will) say one [on] as ffolloweth, it being a constraint. [The Constraint] I conjure the [thee] spirit N. by all the most glorious and Effacius [efficacious] names of the most great and Incomprehensible Lord god of Host [Hosts], that you comest quickly without delay ffrom all parts and places of the world: [wherever thou mayest be,] to make rationell answers to my demands and that visible and affably speakeing with a voice Intellegible to my understanding as aforesaid, I conjure and constrain you spirit N., by all aforesaid and by these seven names by w^ch wise Salomon bound thee and thy fellows in a vessel of Brass. Adonay, Prerai Tetragrammaton; Anephexeton [Anaphexeton], Inessenfatall, Pathatumon, & Itemon. That you appeare hear before this Circle, to fullfill my will in all things, that shall seeme good unto me and if you be disobedient and refuse to come I will in the power and by the power of the name of y^e supream and Everliving god, Who created both you and me and all the whole world in six days and what is contained in it Eye-Saray, and by the power [115r] of his name Primeumaton; which commandeth the whole hoste of heaven, curse you and deprive you, from all your office, Joy & place, and binde you in the debth [depth] of y^e Bottomless pit There to remaine unto the day of the last Judgement, and I will bind you into Eternall fire & into the lake of fire and Brimstone, unless you come forthwith and appeare heere before this Circle to doe my will in all things. Therefore com [thou!] in and by these holly names Adonay, Zebeoth [Zebaoth], Adonay, Amiorem; come yee, Adonay commandeth you. If you come so farr, and he yet doth not appeare you may be sure he is sent to some other place by his king, and cannot come and if it be so Invocate the king as followeth to send him, But if he doth not come still, Then you may be sure he is bound in chains in hell: and he is not in the Custody of his king: So if you have a desier to call him ffrom thence, you must rehearse the spirits Chaine &c. For to Invocate the Kinge say as ffolloweth - O you great mighty and Powerfull kinge Amaymon, who beareth rule by the power of thy supreame god El over all spirits both superior and Inferiour of the Infernal order in the Dominion of the Earth [East], I invocate and command you by the especial and truest name of your god and by god that you worship and obey, and by the seal of y^e Creation, & by the most mighty & powerfull name of god Jehovah Tetragrammaton, who cast you ought [out] of heaven with all other of the Infernall spirits and by all y^e most powerfull and great names of god who created heaven, Earth & hell, and all things contained in them, and by their power and vertue, & by y^e name Primeumaton who commandeth the whole host of heaven, that you cause, enforce & compell N. to come unto me hear before this Circle in a fair & comely forme, without doeing any harme to me or any other Creature, and to answere truely & faithfull to all my Requests, That I may accomplish my will and desiers, in knowing or obtaining any matter or thing w^ch by office you know is proper for him to performe or to accomplish, threw [through] the power of god El who createth and disposeth of all things both celestiall, ayerall [aerial], Terrestiall [terrestrial] and Infernall. After you have Invocated the king in this manner twise or thrice over, then conjure y^e spirit you would have calld forth by the aforsaid conjurations rehearsing them severall times together, and he will come without doubt if not at y^e first or second time rehearsing. But if he doth not come, add the spirits Chaine to the end of y^e afforsaid Conjuration and he will be forced to come even if he be Bound in chains: for the chaines will break of [off] from him and he will be at liberty &c. [115v] The generall Curse, called the spirits Chaine against all spirits that Rebell. O thou wicked and disobedient spirit, because thou hast rebelled and not obeyed nor regarded my words which I have rehearsed They being all most glorious and Incomprehensible names of y^e true god Maker and creator of you and me and all the world, I by the power of those names w^ch no creature is able to resist doe curse you into the debts [! depths] of y^e Bottomless Pitt, There to remaine untill y^e day of doom in chaines of fire and Brimstone unquenchable, unless you dost forthwith appear before this circle in This Triangle To doe my will; Therefore come paceably [peaceably] and quietly [quickly] in & by these names -- Adonai [Adonay], Zebaoth, Adonay, Amioram; come come why stay you, Adonay comandeth you. When you have read so farr and he doth not come, Then write his name and seal in [on] virgins parch [parchment] and put it into a black Box with Brimstone aquafateda [assafoetida] and such things that have a stincking strong smell and bind the Box round with a wire and hang it on y^e swords point and hold it over the fire of Charcoles, and say to the fire first [as followeth] (it being placed toward that quarter the spirit is to come) [The Conjuration of the fire] I conjure ~~thee~~ you [O] fire by him that made thee and all other good creatures in the world that you Torment Burne and consume this spirit N. everlastingly. I condem [condemn] thee thou spirit N. into fire everlasting, because thou art disobedient and obeyd not the command, nor kept the precepts of the lord thy god, neither wilt thou appeare to me nor obey me nor my invocations, haveing thereby called you forth, [I] who am the servant of y^e most high and Imperiall Lord, god of hosts Jehovah, and dignified and fortified by his Celestiall power and Permission, Neither comest thou to answer to these my Proposalls hear made unto you, for w^ch your averseness and contempt you are gilty [guilty] of grand disobedience and Rebellion, and therefore I shall excommunicate you and destroy thy name and seal w^ch I have hear enclosed in this black Box, and shall burne thee in immortall fire and bury thee in Immortall oblivion, unless thou Immediately comest & appearest visibly, affably, frendly, & curteously hear unto me before this Circle in this Triangle, in a faire and comly forme and in no wise terrible, hurtfull or frightfull to me or any other creatures whatever upon the face of the Earth and make rationel Answers to my requests and performe all my desiers in all things that I shall make unto you &c. If he cometh not yet, say as followeth: [The curse] Now o thou spirit N. since thou art still pertonalius [pernicious] and disobedient and will not appeare unto me to answer to such things as I shoulde have desiered of you or would have been satisfied in &c, I doe in the name and by the power and dignity of the omnipotent Immortall Lord god of host Jehovah Tetragrammaton, The only creator of heaven Earth and hell and all that in them is who is the marvellious disposser of all things both visible and Invisible Curse you and deprive you from all your offices Joy and place and do bind the [thee] in the debtts [depths] of y^e Bottomless Pitt, There to remaine untill the day of the last Judgement; I say into the lake of Fire & Brimstone which is prepared for all rebellious disobedient obstinate & pertinacious [pernicious] spirits, let all the [116r] Holy company of heaven curse thee, The , and starrs, the light and all y^e hoste of heaven Curse thee, I curse thee into the fire unquenchable, & torments unspeakable, and as thy name and seal is contained in this box, chained and bound up and shal be choacked in sulphurous & stincking substance and burnt in this material fire, so I in the name Jehovah, and by the power and dignity of these three names Tetragrammaton, Anaphexeton, & Primeumaton, cast thee, o thou disobediant spirit N. into that lake of fire which is prepared for thee damned and cursed spirits and there to remain untill the day of doome and never more to be remembered of before the face of god w^ch shall come to Judge the quick and the dead and the world by fire. Here the Exorcist must put the box into the fire and by and by he will come. But as soone as he is come quickly quench the fire that the Box is in and make a sweet perfume and give him a kind entertainment shewing him the pentacle that is at y^e bottom of y^e vesture covered with linnen cloath, saying.
[The address unto the spirit upon his coming] Behold your conclusion if you be disobedient. Behold the Pentacle of Salomon which I have brought heare before thy presence: Behold the person of the Exorcist who is called Octinomos, in the midst of the Exorcism, who is armed by god & without fear, who potently invocateth you and called you to appeare, Therefore make rationall answers to my demands and be obedient to me your master in the name of y^e Lord Bathat rushing upon Abrac Abeor coming upon Aberer.	Compare Heptameron: Behold your conclusion if you refuse to be obedient; ... and the following, which actually occurs earlier in Heptameron: Behold the pentacle of Solomon, which I have brought into your presence; behold the person of the exorcist in the middle of the exorcism, who is armed by God, without fear, and well provided, who potently invocateth and calleth you by exorcising; come, therefore, with speed, by the virtue of these names; Aye Saraye, Aye Saraye; defer not to come, by the eternal names of the living and true God, Eloy, Archima, Rabur, and by the pentacle of Solomon here present, which powerfully reigns over you; and by the virtue of the celestial spirits, your lords; and by the person of the exorcist, in the middle of the exorcism: being conjured, make haste and come, and yield obedience to your master, who is called Octinomos.
Then they or he will be obedient and bid you ask what you will for they are subjected by god to fullfill your desiers and demands, and when they or he are appeared and shewed themselves humble and meek, Then you are to say [as followeth]:
[The welcome unto the spirit]
Welcom [thou] [spirit N. or] spirits or most noble king or kings I say you are welcome unto me because I called you through him who created both heaven & Earth & Hell and all that is contained therein and you have obeyed allso by the same power that I called you forth [by] I binde you that you remaine affably and vissibly hear before this circle (or before this circle in this ,) so constant and so long as I have occasion for you and not to depart without my leasure [licence] untill you have faithfully and truely performed my will without any fallacity [falsity] &c.	Compare Heptameron: Welcome spirits, or most noble princes, because I have called you through Him to whom every knee doth bow, both of things in heaven, and things in earth, and things under the earth; in whose hands are all the kingdoms of kings, neither is there any able to contradict his Majesty. Wherefore, I bind you, that you remain affable and visible before this circle, so long and so constant; neither shall you depart without my licence, until you have truly and without any fallacy performed my will, by virtue of his power who hath set the sea her bounds, beyond which it cannot pass, nor go beyond the law of his providence, viz. of the Most High God, Lord, and King, who hath created all things. Amen.
The licence to depart O Thou spirit N. Because thou hast very dilligently answered my demands and was ready and willing to come at my first call I doe hear licence thee to depart unto thy proper place without doeing any Injury or danger to any man or beast depart I say and be ever reddy to come at my call being duly Exorcised and conjured by y^e sacred rites of Magicke. I charge thee to withdraw peacebly and quiet1y, and the peace of God be ever continued between me and the [thee]. Amen. After you have given the spirit licence [to depart] you are not to go out of y^e Circle till they be gone and you have made prayers unto god ffor the great blessing he hath bestowed upon you in granting you your desiers and delivering you from the malice of the Enemy the devill. [116v] Nota [Note] you may command these spirits into the Brazen vessell as you doe into the Triangle saying That you forthwith appeare before this Circle in this vessell of Brasse in a faire and comely shape &c as is shewed before in the forgoing Conjurations &c. The End of the First Part which is called Goetia