Techniques of Solomonic Magic

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It’s mainly the Clavicula Salomonis or Key of Solomon (1312), working off the MacGregor Mathers translation from 1889. I cross-referenced the Mathers translation with the Clavicules du Roi Salomon and the Grimoire of Abognazar, both mid 17th-century-ish. Let me just tell you, I never would have thought I’d ever end up using the Latin and French I learned as a kid. Clavicula Salomonis en andere magische tractaten en voorschriften, version belonging to Petrus de Abano (1250-1315) Stephen Skinner, & David Rankine, The Goetia of Dr Rudd: The Angels and Demons of Liber Malorum Spirituum Seu Goetia (Sourceworks of Ceremonial Magic). Golden Hoard Press, 2007. ISBN 978-0-9547639-2-3 In 1597, King James VI of Scotland, who would inherit the English throne in 1603, published an extraordinary treatise: Daemonologie. The book was not, as the name might suggest, a grimoire-like guide to the conjuration of demons, but rather a serious study of demonic power and the harm it could inflict. King James did not accept the suggestion that any man, even if he was as wise as Solomon, could seriously practise magic without risk to his soul. Nor did he believe, as the smarmy sceptics did, that there was no real threat whatsoever. divination. Since the Renaissance it has largely fallen out of favour for want of generally available information on its

At the beginner and intermediate level, a light read of this text is going to be the best introduction to ceremonial magic, witchcraft, and occultism west of the Indies you can get.A more recent facsimile edition of this book, Sepher Maphteah Shelomoh (Book of the Key of Solomon)(2008), was published by Teitan Press in 2008. Introductions by Hermann Gollancz and a Foreword by Stephen Skinner.

Like many magic manuscripts this work was attributed to famous individuals including Solomon (who reputedly received the book directly from God via the angel Pamphilius), which was translated into Greek by the magician Apollonius of Tyana, along with input from Euclid of Thebes, the father of Honorius of Thebes the author of The Sworn Book of Honorius (Liber Juratus) and Mani, the prophet. Comparing how four versions of the Clavicula Salomonis in four different languages depict the casting of Solomon’s Magic Circle.Solomonic grimoires are concerned with the evocation of spirits or demons, but the Ars Notoria stands alone as angel magic concerned only with memory and the ability to understand and absorb whole subjects rapidly, making it a veritable student's grimoire, a key to obtaining knowledge rapidly. Book II describes various purifications which the operator (termed "exorcist") should undergo, how they should clothe themselves, how the magical implements used in their operations should be constructed, and what animal sacrifices should be made to the spirits. The ‘Magical Treatise of Solomon’ and the ‘ Key of Solomon’ are two grimoires (magic handbooks) commonly said to have been written by the biblical King Solomon. The latter grimoire has been described as “ The most enduring, influential, and notorious Solomonic book,” and much has been written on it. Not quite so TikTok-friendly, they tend to make an occasional appearance when the trends of WitchTok deviate from the logic of a particular magical system, stepping in to correct the new “baby witches” and expressing exasperation with controversies that will sound familiar even to those with no interest in the occult. (Is it cultural appropriation to wear an evil eye pendant? Does calling for discipline in magical ritual equate to a form of fascism?)

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Little Key of the Whole Art of Hygromancy

The Veritable Key of Solomon. Translated by Stephen Skinner and David Rankine, Llewellyn Publications, 2008. In Book I, such chapters include ‘Chapter I. Concerning the Divine Love Which Ought To Precede the Acquisition of This Knowledge’, and ‘Chapter IV. The Confessions To Be Made By the Exorcist’, while in Book II, one finds such chapters as ‘Chapter IV. Concerning the Fasting, Care, And Things To Be Observed’, and ‘Chapter V. Concerning the Baths, And How They Are To Be Arranged’.

Books of magic, or “grimoires”, a word which derives from the French grammaire, promised, like ordinary school grammars, to teach the reader the rudiments of a new language, though this was the language of spell-making and devil-raising. Grimoires were frequently attributed to famous men of esoteric learning, and the wise king Solomon in particular appealed to Christian readers. If Solomon had authored such a text, could not the wise Christian reader likewise practice the occult without endangering his soul? Johann Wolfgang von Goethe, Faust I (1808), Translated by A. S. Kline (2003), lines 1257–1258, https://www.poetryintranslation.com/PITBR/German/Fausthome.php The Ars Notoria is still very relevant in the 21st century because it contains detailed techniques to enable the practitioner to absorb whole subjects very rapidly, and to understand very complex subjects on first reading, as well as remembering whatever has been read.

Article contents

Solomonic magic is a major part of the grimoire tradition. This volume is about the methods of Solomonic magic used in Alexandria and how they have been passed via Byzantium (the Hygromanteia), to the manuscripts of the Latin Clavicula Salomonis and its English incarnation as the Key of Solomon. Jewish techniques like the use of pentacles, oil and water skrying were added along the way, but Solomonic magic (despite its name) remained basically a classical Greek form of magic. Amazingly, this transmission has involved very few changes and the ‘technology’ of magic has remained firmly intact. The emphasis in this book is upon specific magical techniques such as the invocation of the gods, the binding of demons, the use of the four demon Kings, and the construction of the circle and lamen. The requirements of purity, sexual abstinence, and fasting have changed little in the last 2000 years, and the real reasons for that are explained. The use of amulets, talismans and phylacteries or lamens is outlined along with their methods of construction. The structure of a Solomonic evocation puts into perspective the reasons for each step, the use of thwarting angels, achieving invisibility, sacrifice, love magic, treasure finding, and the binding, imprisoning and licensing of spirits. The facing directions and timing of evocations have always been crucial, and these too have remained consistent. Practical considerations such as choice of incense, the timing of the cutting of the wand, utilisation of rings and statues, use of the Table of Evocation, or the acquisition of a familiar spirit are also explained. Techniques of Solomonic Magic is thus a follow on book from Techniques of Graeco-Egyptian Magic. This volume is based on the magicians’ own handbooks rather than the opinions of theologians, historians, anthropologists, sociologists or legislators. The emphasis is on what magicians actually did and why. Tools used by magicians in 7th century Alexandria, 15th century Constantinople and 19th century London are very much the same. More than 70 illustrations (many in colour) of magical equipment like the wand, the sword, wax images and magical gems, drawn from a wide range of manuscripts are reproduced and examined. This is the most detailed analysis of Solomonic magic, from the inside, ever penned. This is followed by a completely unrelated chapter entitled ‘To Hinder A Sportsman From Killing Any Game’. This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. Weyer's Officium Spirituum, which is likely related to a 1583 manuscript titled The Office of Spirits, [12] appears to have ultimately been an elaboration on a 15th-century manuscript titled Livre des Esperitz (30 of the 47 spirits are nearly identical to spirits in the Ars Goetia). [3] [10]