A t

* i
SEPHER MAPHTEAH SHELOMO
(BOOK OF THE KEY OF SOLOMON)

AN EXACT FACSIMILE OF
AN ORIGINAL BOOK OF MAGIC IN HEBREW

WITH ILLUSTRATIONS

NOW PRODUCED FOR THE FIRST TIME

BY

HERMANN GOLLANCZ, M.A., D.Lir.

GOLDSMID PROFESSOR OF HEBREW

UNIVERSITY COLLEGE, LONDON

OXFORD UNIVERSITY PRESS

LONDON EDINBURGH GLASGOW NEW YORK TORONTO MELBOURNE
BOMBAY
HUMPHREY MILFORD

1914
 i -‫״‬r

9^< '

L »

Only 300 copies

of this work issued

 INTRODUCTION
In my description or outline of the volume now presented, published in 1903
under the title ‫המלש חתפמ‬, Clavicula Salomonis, I remarked that the chief work
which is supposed to have served as the oracle of all sorcerers throughout history was
the famous Clavicula Salomonis.
King Solomon, who, according to tradition, was king of the whole world, and
who, according to the statement in Ecclesiastes, could render all the joys and delights
of life subservient to his will, stood forth as the pattern and prototype for all who
hankered after the things which they regarded as the pleasurable and desirable
objects of existence.
The legend runs that it was by means of magical conjurations that King Solomon
the Wise was enabled to procure for himself all the delights and pleasures which
he sought.
Gedaliah Ibn Jahya, referring in his book Shalsheleth-Hahahala to works of this
description bearing on the magical art, cites one by name, ‫—המלש חתפמ‬the very
equivalent of Clavicula Salomonis. To quote his words:
‫תונלאה עבט לנ; םירפס ןכ םג רבח עבראו^ םירשעב םיבותכה המלש השעש םירובחה תלוזש םירמואו‬
‫המלש חתפמ תארקנו םינטשה דגנ תועבשהו םירפס רבחו תופועו תומהב תויחו םיבשעהו‬:
‘ It is said that, in addition to the works composed by Solomon as contained in
Holy Writ, he wrote books on the nature of trees and plants, on wild beasts, animals,
and fowl: he was further the author of writings and conjurations against Evil Agents
in a work called The Key of Solomon.'
In the words of the great scholar of the Faust-legend, Karl Engel, Solomon
plays the same role in ancient Jewish Magic as Faust does in the Christian; it is,
therefore, not to be wondered at that modern books on magic are attributed to him.
In comparatively modern times what is supposed to be translations or adaptations
of the original Hebrew Key appeared in various Romance languages, not to speak
of German or English versions. With regard, however, to the Hebrew text itself, it
seemed, as far as our knowledge went, to be altogether lost; it was, in fact, given up
as lost. (Cf. Mathers, p. v: The Key of Solomon the King, 1889.)
It chanced some years ago that I became possessed of a fine copy of the Hebrew
MS. of what appears to be this very Key of Solomon. I came across the volume
among the books belonging to my father, the late Rev. Samuel Marcus G01Un<iz.
IV BOOK OF THE KEY OF SOLOMON

I have since seen one or two collections of a similar character, but they are by no
means in the same good condition or clear handwriting, nor at all equal in bulk to
the MS. before me.
Considering its remarkable value for the folk-lorist and antiquarian, I have now
determined to produce the same in its entirety. In the following pages I have given
an exact reproduction of the original MS. in my possession, even as regards size;
a facsimile by collotype process—a method rendered the more necessary on account
of the numerous diagrams and illustrations with which the MS. is interspersed.
In these brief introductory remarks I do not propose to repeat the details
which I published concerning the work in 1903; at the time, I intended this
small publication to be a fairly full description, or better perhaps a skeleton outline,
of this practically unique compilation. I shall but briefly summarize the conclusions
then arrived at, and leave the reader to consult the original Hebrew for fuller
information by the aid of the brochure which I issued ten years ago.
Furthermore, both in order to serve as examples of the contents of this work, and
also as a guide in deciphering the Hebrew cursive script of an Italo-Spanish character,
in which this copy is written, I am giving in this Introduction a transcript in square
Hebrew character of a few of the passa,ges occurring herein, of some the text simply,
of others text and translation, or translation alone, reserving the publication of
a complete rendering of the original for another occasion. (Pagination is given
throughout in the usual figures instead of the Hebrew ones found in the original.)
As far as the scope of this compilation is concerned, it is most varied in
character. Its references extend to Philosophy, Medicine, and Alchemy; Astronomy
and Mathematics ; Theology and Physiognomy ; Logic, Music, and Politics.
The general impression conveyed by a perusal of the work itself, is that it is
Jewish in tone. Some of the invocations read as beautiful and pure Hebrew
prayers, and could only have been composed by a Hebrew, whilst the spirit under-
lying the invocations, as well as the formulae themselves, strike one at frequent
intervals as non-Jewish. The Jewish character of the work as a whole is thus
often affected by the foreign elements introduced. Some parts, in fact, read as
translations from some Western source, or adaptations from Arabic sources. The
Book, like most of these magical writings, is a true image of that syncretism so
characteristic of this class. o£ ILteyodbui^.
The supposed Salomonic origin of the work, and Solomon’s connexion with the
Magic Art, may be seen from passages such as the following:
(fol. 6 b) ‫המלש יבמ רובח והז‬
‫ןב המלשמ תאזה העבשה‬.‫ה‬
(ff. 43 a-43 b) ‫ודגה ךלמה דוד‬

The title-page of this copy (though mutilated as regards the chief word, for
obvious reasons, as I have shown in my brochure, p. 17) points to King Solomon
as author. It speaks of the book as that of ‘ Solomon, son of David, King of Israel,.
 ‫‪INTRODUCTION‬‬ ‫‪V‬‬

‫‪wlio sat on the throne of the Lord, and reigned over those on high and those below,‬‬
‫‪his wisdom being greater than that of all the children of the East‬‬
‫‪That our MS., over 200 years old, is but a copy of an older one is clear from‬‬
‫’ ‪internal evidence, as I have indicated in several passages of my former ‘ description‬‬
‫‪(pp. 16, 25, 36).‬‬

‫‪The opening passage of the MS. (fob 1 a) is as follows :‬‬

‫רפסה ליחתמ ןאכמ י״העב‬

‫רפסה תמדקה‬
‫תואיצמב הנושאר הרונ ונתלכי יפכ ובקעב תכלל ונרחבו ה״עה המלש תוצמב וניצרש' רחא ונחנא הנה‬
‫עיגי רשי השעמו ןימאמה בלמ תעגמה תיתימא הבשחמו 'ה רובכ היה הלחתהב יכ עדו תיחרכה תחא הלחתה‬
‫תכאלמב עיגי ונממ רשא הנומאה דבל הלעמה דבל ךרבתי לאה דחא דבל ה״ע המלש רמא תלכיו חכ ונלנמ‬
‫ובושי םייתומכה םיקלחה רצה הז לעו םיבר םירבד לא קלחתיש אלא תחא תומלשו תחא הלחתה ‪.‬תחא הלוגס‬
‫‪:‬חכו הלעמ לכ חמצת ולאמ ןכ םנ ןכ םלש יתלב ןפוא לע אוהש י״פעא דחא ללכ תויהל‬

‫הנושאר קלחב עדוי ךרבתי לאה םתוח תבכרהמ תילכתו הלחתה "ואו א״פל^ו אוה רשא תמא יח לא םשב‬
‫תיתחת לואש ילעב רסאממ 'ד קלח תעידיל תוחורה תשיבכמ'‪,‬םיכאלמה ןויזחמ ינש קלח תעידיל םיהלא ןויזחמ‬
‫ינש לע כ״ג םייממשהו ^םייצרא םייריוא םייממש רמול הצור ^םינפ 'ג לע םה םיכאלמה ‪/‬ה קלח תעיריל‬
‫רבדל ןיא רשא 'וכו םילארמ םיפרש םיבורכ תוגרדמ 'ט םהו דבל ךרבתי׳ לאל םידבוע םהמ תצק רשא םינפ‬
‫׳ד ינפל דימת םה יכ םינפ םושב וארקי אל ולאו ייתכאלמ חכב אלו יעבט תכב אל התומת ינב לצא םהב‬
‫הלוכי םמעו ‪,‬םהמע הרוצי םדאה ןימ שפנש ינפמ ילוא זודרפי אל וינפמ םלועלו ‪:‬הרותו חבשב ודובכו‬
‫םתוא ללהלו תותימאב אלפנה דובכה לא טיבהל ופוג םע ףלאה דסחה דצמ חורה לכוי הנה ‪.‬חילצהלו רטעתהל‬
‫םיאיבנהו םרא ינב והועדיש םינפה לע אל םא ותלכיו ודובכב לאה תרכה הניא הרכהה תאזו וארוב ריכהלו‬
‫ןושלבו ףוסולפ רמאי ינוי ןושלב וגאמ יכ ער רבד ןבוי אל אקייא םשה הזב יכ עדתש יוארו םלוכ‬
‫םירבועה םיוהה ועדוי הבו םדאה םבתכי םב יכ םימכחה תמכח ןבוי ולאבו ‪.‬רפוס ירבע ןושלבו םכח ירצונ‬
‫‪:‬םידיתעו‬

‫‪After this introductory passage come twenty-six ‘ prayers ’ (i. e. Invocations),‬‬

‫‪some in pure Hebrew, others consisting simply of Cabbalistic‬‬ ‫‪names.‬‬ ‫‪I here‬‬
‫‪reproduce the first seven with translation.‬‬

‫‪:‬הנושאר הלפת‬ ‫אלנא‬ ‫םיפא ךראו םימחר תרובגב ינרזעו ינרמש ןמחרה טפושה םייחו תמא רוא‬

‫•‪.‬ךמא ינינתו שודקה הזה ןויזחהב‬

‫‪First Prayer.‬‬

‫‪AGLA (the initial letters of the Hebrew words Ata, Gibbor, Leolam, Adonai,‬‬
‫‪meaning, ‘ Thou art mighty for ever, Adonai ’), Light of Truth and Life, Merciful‬‬
‫‪Judge, preserve me and help me by the power of Mercy and [Thy attribute] ‘ Loug-‬‬
‫‪suffering ’ in the course of this hol}^ vision, and be Thou gracious unto me.‬‬ ‫! ‪Amen‬‬
VI BOOK OF THE KEY OF SOLOMON

‫נ*א םלוע יהלא לוכיה באה שודק 'ה קנומ 'ב הלפת‬:‫םירוציה רוקמ םיארבנ יתלבהו םיארבנה לכ וינפל ר‬
‫ויה םרטו לעופ לכ ועמשי וינזא ץראו םימש ואלמ ודסח תומיענמ רשא םלועה רדעה ואר ויניע רשא םלכ‬
‫םישנא םג םילא םיאורבה לכ קקחנ ורפסב םלכ האר‬. ‫תחת ותיונו וחור םע הכדנה ךדבע לא םויה אנ ונניבה‬
‫תשודקו ךתודיקפ םויקו ישעמ לכ לע םויה ךתכרב אנ ןת ךרדהב תוארל ינמיקהו יננוח ךשדק חור ןעמל ךלגר‬
‫•ןמא ינריאהל אנ היקי ךנויזח‬.*
Second Prayer.
MONOUN (probably means ‘0 Witness! ’). O Lord, Holy One, Father of Power, God
of the Universe, before whom are all the created , ones and the uncreated. Source of all
formations, whose eyes saw the non-existent world, of whose beauteous grace heaven
and earth are full, and whose ears listen to every creature. Bofore they existed, He
saw them all; in His Book were all creatures inscribed, the strong and the weak.
Endow me, Thy servant, this day with understanding, lowly pressed as I am both in
body and spirit beneath Thy feet, for the sake of Thy Holy Spirit, Be gracious unto
me, and raise me up, so that I may behold Thy Majesty. Grant unto my actions
this day Thy blessing and the confirmation of Thy watchfulness ; and may Thy holy
revelation serve to enlighten me. Amen!

‫חצנל םיאצמנה לכ רישיימ ןמחרה בא יהלא 'ה הפיקשה ןוטהרגרטט 'נ הלפת‬. ‫טיבמו הפוצ לאה התא‬
‫ילעפו ילעמ תבוט תא םויה אנ רומש ויכאלמו םדאה השעמ לכ‬. ‫יתיא םיברה ךידסח ויהי ךינפל אנ לפנתא‬
‫ןתת רשא יהלא ׳ה התא שודקהו לודגה ךמש ןעמל תלכיו חכ ילע עיפשתו השודקה ןויזחה ילע תולגל םויה‬
‫* ןמא ךקדצ ישנאו ךבהוא יתפש לע ךיחבש‬.*
Third Prayer.
TETRAGRAMMATON. (The invocation contained on fob 53 b * might be read
in conjunction with this term.)
Look Thou down, 0 Lord my God, Merciful Father, for ever directing aright all
existing things. Thou, 0 God, seest and lookest upon every act of man and his
angels. Dwell, I pray Thee, this day upon my good and meritorious work.
I beseech Thee imploringly that Thy abundant kindness be with me this day,
to make manifest unto me this holy revelation; and that Thou mayest endow me
to overflowing with strength and power for the sake of Thy great and Holy
Name, Thou, my Lord God, who puttest Thy praise upon the lips of those that
love Thee, Thy men of righteousness. Amen!

*‫לא םשב‬ ‫היהא יהלא םיהלאה ידלא‬ ‫רשא‬ ‫אה דוי תואבצ ינדא ידט^ הי היהא‬
‫ןוטמדנדטט ןוא אלגא ואו אפלא ןוטאלגא טואלגא טאלגא ייאלגא אלגא אה ואו‬
‫רט ןוטמדמ ןוטמר^ ןוטמר ןוטמ ןוט‬1;‫רובנה ןוטמלגרטט ןוטמד‬ ‫לא‬ ‫חילע‬ ‫׳וכו‬: ‫םת‬

By the name EL ELODI HOELOHIM ELAHI EHYH ASHER EHYH

JAH SHADDAI ADONAI ZEBAOTH JUD HE VAV HE AGLA AGLAII
AGLAT AGLAUT AGLATUN ALPHA V12 AGLA ON TETRAGRAMATON
TON MATON RAMATON GRAMATON RAGRAMATON TERAGRAMATON
TETRAGRAMATON, the Mighty One, God, Elyon, &c.
 INTRODUCTION Vll

‫'לא 'ד הלפת‬ ‫בא ינדא ארוב םידלא‬ ‫םירתסנה םירוציה לכ‬. ‫רואו רדה וביבס רע׳א ןמחרה‬.
‫םלכ םירבדה םלועה היה אלש דע גיהנמה‬. ‫חנב יב ריאתש ורפסי אל רשא ךימחרו ךיתויחצנ ינפל דוקא יננה‬
‫תשודקב ינורכזו יתבשתמב וריאי םישודקה ךיכאלמ תומשבו הרוהטה הגשההו ךנויזח תשודקב םישודקה ךיכאלמ‬
‫•)?(תמא 'ה ןמא הרוהטו השודקה הייארו ןויזיחה ילעפ‬.*

Fourth Prayer.
0 my God, God the Creator, Adonai, Father of all hidden formations;
0 Merciful One, surrounded with majesty and light, who before the world existed
governed all things: behold, I prostrate myself before Thy splendour and Thy
mercies which cannot be told, that Thou mayest enlighten me by the power of
Thy holy angels with Thy holy revelation and with a clear perception; and by
the names of Thy holy angels may my mind and memory be enlightened by
the holy effects of the vision and holy and clear appearance, Amen! 0 Lord
of Truth (?).

‫'ה הלפת‬ ‫שודק ינדא יטשיאלקה‬ ‫לכו תומוהתו םי ץראו םימשב רשא תובבל ןתובו םחרמה בא‬
‫יצפח יל הנת ךיכאלמ םישודק םיראפמה תומשב רתסי אל לעופו הבשחמ לכ וינפל רשא תיצר םהב רעיא‬
‫ךמא ךדסחב יננוחב ער רוהרה ילב הזה ןויזחה תלעמו‬.*

Fifth Prayer.
HEKLAISTAI. Adonai, Holy One, Compassionate Father, who triest . the
hearts which are in heaven and on earth, the sea and the depths, and all that is
in them; they unto whom Thou hast granted favour, Thou before whom no thought
or deed can be hidden! By the glorified and holy names of thy angels, grant me
my desire and the privilege of this revelation without evil imagining; try (favour)
me in Thy lovingkindness. Amen!

‫םרידסמ םיינ וצרה תובוטה לכ ןתונו תושפנה לכ רצויו עיפשמה ןמחרה ארובה ןוקימיפמא 'ו הלפת‬
‫ךמא יתצפח רשא תא ךידסח בורב תואלמל רבשנ בלו האכנ חורב ךיתוכרבב יל הנניבהו אנ עמש םגהנמו‬.•

Sixth Prayer.
AMPHIMAIKON. Merciful Creator, who formest all souls in abundance, and
givest all the good things that are favourable, ordering them and guiding them;
hear now, and make me understand Thy blessings in a humble spirit and with
crushed heart, to accomplish through the multitude of Thy kindnesses that which
I desire. Amen!

‫'ז הלפת‬ ‫הרהימל‬ ‫ךידסחב רשא םינ ודאה ןודאו סונמו טפוש םירוציה גיהנמ םידסחה בא לוכי לכה‬
‫ןחו תתנ המכח ךבהואו ךשורקל‬. ‫םויה יבל אנ ריאה דינמו לכה טפוש התא ךויזב תוארל אנ יננוח‬
‫•ןמא יתצפח הלאב יכ ךידובכ תוארונו ךינפ תוארל לכוא ןעמל ךתרהטו ךתוריהב‬.•

Seventh Prayer.
LMIHARAH. All-powerful One, Father of Kindnesses, Guide of Creatures,
Judge and Refuge, Lord of lords, who in Thy lovingkindness didst grant unto
VI n BOOK OF THE KEY OF SOLOMON

Thy holy and beloved one wisdom and grace; be gracious unto me that I may
behold Thy splendour. Do Thou, judging and informing all things, enlighten my
heart, I pray Thee, this day with the flashes (? 1. ‫ )יקרבב‬of Thy brilliancy and Thy
purity, so that I may see Thy face and Thy tremendous glory, for in these things do
I delight. Amen!

After the twenty-six ‘ prayers ’ we. have, on fob 3 a, the following highly
interesting prescriptions or formulae:

‫ עשילא וריכזה ו״הו ו״אפ הנושאר‬: ‫לע ןהכה וילע אט׳נ לאטופא םשה הז ץ״עייק״במ זץתי גבא‬
‫רובדב והריכזת רשאכ אוהו םיתמ הייחמ אוהו תינעתב םישדקה שדק לא וסנכהב הזחה‬, ‫תשחנ ילכב בותכו‬
‫;םלועב השענה לכ לע לושמיו תוער לכ טיקשי לא םלכ תוערה ריתיו ןיז ילכ לכמ ליצי בהז וא‬
‫תטיקלנאב‬ ‫םראמ ארית אלו ךתלפת רחא רימת וז ומאת‬: ‫הי‬ ‫רסמ לה לה‬ ‫ר־שאכו בתכב עשילאל והילא‬
‫הרהמ טלמת תדלויל םהה םימהמ ןתת םאו טלמי םרא ותוא דש וזתאש ימ םדא התשיו םימב ןתוי‬, ‫'נקקחת םאו‬
‫הארנ יתלב היהתו םהיניע םדא ינב ורסאי רמאתו ףסכב‬: ‫הטמה תושארמ תחת םשומו בותכ )?(קי״נצבא‬
‫ךבבלכ ךעדיו ץופחת רשא ימ םולחב איבי‬: ‫טיאה דגנכ םהרבאו םימה דגנ חנ וריכזה םשה הז רא״קאנ ב״קנ‬:
‫םימעפ א״י וא םימעפ 'ב רקבב ותוא רומאו םימי ׳ג הנמתת ש״אש ש״כי‬ ‫אנלנאכ‬ ‫ןרח םימעפ ר״י ברעבו‬
‫ץופחת רשא ימ איבת ריעהמ‬: ‫;טיביו רהנב וא םיב וב הכתו ןטק ייזוגא טבשב והבתכת תצ״נא אז״אנא‬
‫םהילע והואשי רשאכ הער תור ילעבל ליעוי ןו״לל ןו״לאל‬: ‫רשאכ ער לכמ ליעויו עשילאל והילא ןתנ היהי‬
‫םדאה לע אשני‬: ‫וילע והאשי רשאכו רובדה י״ע הארמב רענה תיארל בוט לאא״רטט‬: ‫טלזני ט״איב טךב‬
‫וניאשי רשאכ םיער םישנאו הער לכמ‬: ‫םת‬

First PAV VHV mentioned by Elisha. ABGITS MBKJIES:

This name, APUTEL, the priest bore on his breast on entering the Holy of
Holies on the Fast (or ‘fasting’). It revives the dead, that is, when you make
mention of it by word of mouth. When written on a brass or golden vessel, it
rescues from all manner of weapon and loosens every form of evil, so much so
that it will lay all evil, and have power over everything that is done in the world.
BANUKITT: Say this regularly after thy devotions, and thou shalt be afraid
of no man.
JH HV HV: Elijah delivered this to Elisha in writing; and when placed in
water, and a man possessed of a devil drank thereof, that man escaped; and if you
give of that water to a woman in childbirth, she will speedily recover. If you
engrave it on silver and say, ‘ Let the eyes of men be bound ’, you will become
invisible.
ABSNIK: Written and placed under the bed-pillow will bring whomsoever
you wish in a dream, who will acquaint you with your heart’s desire.
NKB NAKAE,: This was the name of which Noah made mention against the
waters, and Abraham against the Are.
JCHSH 5HASH : Count three days, then say it twice every morning; and eleven
times CHANUNA,^nd fourteen times in the evening outside the city, and thou wilt
bring whomsoever thou desirest.
 INTRODUCTION IX

ANAZA ANSH : Write this on the small twig of a nut-tree, and beat the sea or
stream with it, and it will become dry.
LALUN LLUN: Is of avail for those possessed of an evil spirit, as soon as they
are placed upon them.
YHYH : Elijah gave to Elisha, and is of avail against every ill, as soon as it is
placed upon a man.
TTRAEL: Is of value for the sight of a child, when pronounced and placed
upon it.
BJT BJAT: When worn, delivers from all ill and from evil persons. Finis.

At the foot of fol. 5 b (3 lines from the bottom) we have the following :

‫הלא עפשב המלש רמא‬/ ‫התולגל ארובה הצר רשא הלעמה דבל תחא הנומא ^דיחי לאה אוה דחא‬
‫לארשי םעל ןתת הז המלשל לא״מס ךאלמה רומאב םיברב הקלחלו םדא ינבל‬, ‫לודגה רשה ליעומש ל״ר‬
‫שידקהל והויצו 'ה יניעב בטיו םירחאל כ״נ ונתנ אוהו תותיכ רשעה לכו םיכאלמה לכל שאר‬/ ‫לע ועיבשהו‬
‫;ולאה םינפה‬

‘Solomon remarks by Divine inspiration: 'God alone is One, and there is one
Faith only—the exalted one which the Creator desired to be revealed unto mankind
and to be distributed among the multitude; inasmuch as the angel Samael said to
Solomon, “This shalt thou give to the people of Israel”, that is to say, Shmuiel,
the Great Prince, Chief of all the angels and all the Ten Classes; and he gave it
further unto others. And it was pleasing in the eyes of the Lord, and He commanded
him to sanctify it (?), and adjured him in the following manner.’
As I observed above, the chief word of the title-page, in fact of the title itself,
has been mutilated, cut out; so that if it were not for the accident that the
expression is repeated in the body of the work, we might have been at a loss to
know the exact title of the work before us. This we have ‫־‬in fol. 6 b, where‫־‬the
writer remarks: ‫חתפמהמ ינשה רפסה רזועה תרזעב ליחתאו‬
help of the Helper, the second book of the Key (MAPHTEAH)’. And it occurs
twice in the Appendix (fol. 3 b), once in the phrase: ‫ה״לעש השעש חתפמה רפסב‬
book of the Key which Solomon, peace be to him, composed
This compilation then, according to its‫ ״‬full title, would be known as ‫חתפמ רפס‬
‫המלש‬, The Book of the Key of Solomon.

That the Magic Art was looked upon as. a serious occupation, and was kept as an
exclusive possession, may be gauged from the paragraph (fol. 6 b) containing .the
following regulation or order:

‫עינמה לכל ינא הוצמו ןנחא‬. ‫נתי אלש ודיל הזה רוביחה‬-‫{ררחו דוס לעבו עונצ היהי אל םא םדא םושל וה‬
‫רפסה רומשי ושפנ תא רומשיש ומכש םלוע ארובו םייח םיקלאב ותוא ינא עיבשמו תאזה הכאלמב וישעמב‬
‫י אלש תאזה העידיה יננחש ימ ינפ יתנחת ליפא חזל עמשי אל םאו םיואר יתלבל ותוא תולנל אלש הזה‬-‫חילצ‬
‫תושעל שקבי רשא ויצפחו וישעמ לכב‬ ‫ ריכא‬: *'
b
‫‪X‬‬ ‫‪BOOK OF THE KEY OF SOLOMON‬‬

‫‪‘ I beg and command any one into whose hands this compilation may fall, that‬‬
‫‪he will give it to no man unless he be of a retiring disposition, able to keep a secret,‬‬
‫‪energetic in the performance of this kind of work ; and I adjure him by the Living‬‬
‫‪God, the Creator of the Universe, that in the same manner as he would guard‬‬
‫‪his own soul, he will guard this book, and not reveal it to such as are unfit.‬‬ ‫‪And‬‬
‫‪should he not listen (to this admonition) I place my supplication before Him who‬‬
‫‪has graciously imparted this knowledge to me, that He shall not suffer him to‬‬
‫‪prosper in all the actions and desires which he seeks to bring about.‬‬ ‫‪Amen, May‬‬
‫’‪this be His wilL‬‬

‫‪The MAGIC CIRCLE which plays so important a part in these operations‬‬

‫‪is described or referred to in various passages, such as ff. Sbsqq., 9 a, 14a-15a, 23 b,‬‬
‫‪59 b, 65 b-66 a.‬‬

‫ןיויסינ ‪The‬‬ ‫‪‘Experiment’ or ‘Operation’ (‘Practice’) is dealt with on ff. T'a-Sb,‬‬

‫‪9a, 55 a, 56 b, 70 a-70 b; and in the Appendix, ff. 1 a-2 b, and 3 b sq.‬‬ ‫‪It may be of‬‬
‫‪special interest to give in full, with a translation, the ‘ Operation ’ of Simon Magus,‬‬
‫‪contained on fol. 55 a:‬‬ ‫‪.‬‬ ‫‪. ,‬‬

‫הלותב‬ ‫מ לש ןויסינ ‪nw‬‬

‫רט׳אכ הגונו קדצ תומתוחו המלש םשור םידדצה ׳דב םושרתו הטמל האריש ומכ בדח םע הלוגע השעו קלוד‬

‫הלוגעה עצמאב דומע הז השענ רשאכו ‪:‬םורד ןופצ ברעמ תרזמ ל׳י׳ר םלועה ידדצ תומש בותכתו ןמקל הארת‬

‫יכאלמב םייח םיקלאב ךירבח לכו רפיצול םכתא עיבשא ‪,‬תאזה העבשהה רתוי אלו תוחפ אל םימעפ 'ג רוטאז‬
‫םכתא עיבשא דוע 'וכו פ״ופ םשבו ךכו ךכב הטמו הלעמ‬ ‫ךובז לבב‬ ‫ןטשב םכתא עיבשא דוע ‪:‬םכינודא‬
‫םכתא עיבשא םכילע םניהג תוחתפמ ודיב רשא‬ ‫רפצולב‬ ‫םכתא עיבשא ‪,‬םוהת לדגמב םכתא עיבשא םככלמ‬
‫אלו םימב אלו ץראה תחת אלו ץראב אלו ריואה תחת אלו ריואב דומעל תושר םכל היהי אלש 'ה תרותב‬

‫התא הזה םוקמה לא דימ ואבתש אלא םלועב םוקמ םושב אלו םימשה תחת אלו םימשב אלו םימה תחתב‬

‫םשב םהמ לאשאש המ לכמ תמאה יל ודיגיש ךידבעמ השלש חלשתש וא ךירבח םע רפיצול‬ ‫‪,‬ייאלגא ‪,‬אלגא‬
‫ןואילא תואבצ ׳קלא יהילא להאמ אה דוי ויו אה ואו אפלא םשבו ןוטלגא טואלגא אטלגא‬
‫המ ךל ורמאיו וידבעמ וא וירבחמ םיחולש 'ג חלשי וא וירבח םע רפיצול אובי דימ יכ ןשית אלש רמשהו ׳וכו‬

‫רחאו והרמאיו ןרפחת רשא םירבד 'ג םהמ לאשת התא דימ זאו ונתוא תאבה המלו ץופחת המו הצרח‬

‫הרוא תפסותב הנבלה תויהב םידאמ וא קדצ םויב השעתש יואר הזו עודיה ןפואב תושר םהל ןתת הבושתה‬

‫אוה םא הנבלה םע הוש רפסמב שמשה רשאכ ירבמוטקוא וא וטשונא זא וייאמ וא ורירבפ שדחב דבל השעמ‬

‫רוהטו יקנ היהתש חרכה אוהו םיברמ ןוחבו יתימא ןויסינ אוהו האולימב הנבלה רשאכ השעי אל םאו רשפא‬

‫ותא יכ עדוי ‘‪•,‬רבד ונתי אלו ובישי אל רתוי לאשת םאש תולאש ׳גמ רתוי לאשת אלו ‪:‬שפנו ףוגב דאמ‬

‫ןוזסנ לע יתדמע )בותכ היה ךכ( בתוכה ינאו ‪:‬תולאש השלשמ רתוי הנעי אל תוחורה ןמ היהיש ןימ וא הגרדמ‬

‫‪.:‬אוה הזו וירוחאמ ףדה הז שארב והאצמת ולש לוגיעהו ‪:‬תמא אוהו הזב׳‬
 INTRODUCTION XL

The ‘ Operation' of SIMON MAGUS.

The ‘Operation’ of SIMON MAGrUS should be carried out on a Thursday or

a Tuesday in the evening. In the first place, you should have a candle of virgin
wax burning; then make a circle with a sword (as is shown below), and mark
the four sides with the mark of Solomon and the seals, of Jupiter and Venus (as
you will see further on) ; then write the names of the four sides of the world, i. e.
East, West, North, and South. Having done this, stand in the middle of the circle,
and say three times, neither more nor less, this form of conjuration :
‘ I adjure you, 0 Lucifer, and all thy associates, by the Living God, by the
Angels above and below, by So and So, and in the name of A and B, &c.;
I furthermore adjure you by Belzebuk, your Lord; I moreover adjure you by
Satan, in whose hands are the Keys of Gehinnom. I ^adjure you by Lucifer,
your King; I adjure you by the mighty deep; I adjure you by the Law of the
Lord, that you shall have no power to stand in the air, nor beneath the air; nor
on the earth, or beneath the earth; nor in the water, or under the water; nor in
the heavens, or beneath the heavens; nor in any place of the world; but that thou
shalt come forthwith unto this place, thou, 0 Lucifer, with thy associates, or that
thou shalt send three of thy servants, who shall tell me the truth concerning all
that I shall inquire of them, in the name of AGLA, AGLAII, AGLTA, AGLAUT,
AGLTUN, and in the name of ALPHA, Vi2, HE, VJV, JUD, HE, MAHL,
ALIHAI, ELOKIM, ZEBAOTH, ELYON, &c.’
Beware, too, that you fall not asleep; for immediately Lucifer with his
companions will come, or he will send three of his messengers or associates who
will say unto you, ‘ What dost thou want or desire and wherefore hast thou brought
us ? ’ Then at once ask of them three things that you wish, and they will tell you.
After the reply bid them farewell in the manner known.
It is meet that you should perform this on Thursday or Tuesday while the moon
is on the increase (lit. ‘increasing her light’), and it should only be practised, if
possible, in the months February, May, August, or October, when the sun and moon
are equal in number [of hours (?)], otherwise at full moon. Now this is an unfailing
experiment, tested by many; but it is requisite that you should be perfectly clean
and pure in body and soul. Do not ask more than three questions; for if you
ask more, they will not ,reply nor answer. Understand, too, that whatever grade
or kind of spirits they may be, they never answer more than three questions.
I, the writer (so it was written), have tested this ‘ Experiment’, and found it,tru^.

The concluding statement in connexion with another such ‘ Operation ’ (ff.

56 a-56 b), headed ‫יתימאו הסונמ ןויסנ‬ ‘ An Operation tested and true ’ contains
remarkable words : ‘ This Operation has been learnt from a certain demon who
placed herself at the service of the writer (so it was written), and taught him this
process, which is true.’
b2
 ‫••‬
‫‪%n‬‬ ‫‪BOOK OF THE KEY OF SOLOMON‬‬

‫‪Another characteristic‬‬ ‫‪‘Operation’ we‬‬ ‫‪have on fif. 70a-70b.‬‬ ‫‪It‬‬ ‫‪runs‬‬ ‫‪as‬‬
‫‪follows:‬‬

‫ךל ה‪^.‬זץ םירבח אלב בוט רתויו םירבח תלוזו םירבחב םוקמ לכב תושעהל לכויו ןוקאראב ןויסינ‬
‫ךרטצת אל ןעמל םיכרצנה םידברב ןיכהו תחא הלוגע הזה ברחה םע השעו בטה קיהבמו הדח רחא ברח הנושאר‬
‫ךל היהי כ״חא הלוגעה ךות ךינפל התוא עקתתו ל״נה ברחה חק סנכת רשאכו ‪:‬ךסנכה ירחא הלוגעהמ תאצל‬
‫הלעמל וז תורוש יתשב ולאה וריטקרקה םדה הז םע ףלקה הזב בותכו דרהדוה םדו דלונ יתלב בלכמ ףלק‬
‫רשאכו לגעל דוע ךרטצת אל ןושארה םעפה חורה םע תרבדש רחא יכ עדו הנושארה תחת ׳ב הטיש ‪,‬וזמ‬
‫העבשהה רומא כ״חא פ״ג הזה רומזמה רומאו )»‪(V‬ךינמיה ךדיב הזה ףלקה קיזחת תאזה הניחבה תושעל תצפח‬
‫תמא םייח םיקלא תיתימאו חכבו הדשה ךתרבח םע ךל רשא הנומאב ןוקארב ארקנה חור ךעיבשא ‪:‬תאזה‬
‫ואב ואב ואב רמאיו םיתמה םישנו םישנאה לכ ומוק ןידה םויל תורצוצח לוקב רמאי רשא אוהה ךאלמבו ןמחרו‬
‫תוחוכו תולשממ לכבו הטמו הלעמ יכאלמב ןוקארב ךעיבשא דועו ‪:‬לכה ארוב םיהלאה ינפל רשיה קדה לא‬
‫ךעיבשא דוע ‪:‬הרהמ אבתש םימשה‬ ‫םיכאלמה ולאב ןוקראב‬ ‫לאפר םשב םהיתותואו םהיתרשמו םישודקה‬
‫‪:‬קדצ ותרשמו לאיקדצ ‪:‬בככ ותרשמו לאכימ ‪:‬םידאמ ותרשמו לאמס ‪:‬הנבל ותרשמו לאירבג ‪:‬המח ותרשמו‬
‫אלו יפוגל אל קיזתש ילבמ תישונא הרוצב ינפל הרהמ הארתתש ‪:‬יתבש ותרשמו לאיצפק ‪:‬הגונ ותרשמו לאנע‬
‫ת״שט תולזמ ב״יב ךעיבשא דוע ;יל בישהל אבל ךתוא שבכי אוהו תמאו םייח םיהלא חכב יירבאו ישפנל‬
‫ךעיבשא דוע ‪:‬ה״עה המלשל המכחב עיפשה רשאו קשמשל חכ ןתנש ךאלמה לאירבג חכבו ד״דג ק״עמ ב״אס‬
‫תומשב ןוקארב‬ ‫םשבו פו״פ םישודקה 'ה‬ ‫רשא וחכ‬ ‫םיתמה לכ ומוקי ולוקבו הלילה יצחב ארקי םשה הז‬
‫ולפי םינינבה לכמ םלועה ינבא לכש השעי םיקלא 'ה ארובה וב רשא ר״טוש םשבו ןיע עגרב םיערו םיבוט‬
‫וסכת תועבגלו וגילע לופיל ואוב םירהה לא םיישונא תוירבה ורמאי זאו דחי ומחלמ וכפהיו רחאה לומ דחא‬
‫יעשר לכו ויריחב םע ןטשה גורהי ןידה םוי רחא םיקלאה וב רשא רבדנ יתלבה הי םשבו ‪.‬ב ‪.‬ש ‪,‬צ ‪:‬ונתוא‬
‫‪:‬םימלוע תחונמ וחוניו וגנעתי המש ותואגו םייח םיקלא דובכב וליגיו ויריחב וחמשיו רוניד רהנב ועשוי בל‬
‫ךעיבשא דוע‬ ‫חורב ןוקארב‬ ‫ימשו ומלועב ארונה וימורמ ירדחב ראפמהו ךרבמה 'הב כ״נ ךירבח םע וינעה‬
‫ןוקארב ךעיבשא דוע ‪:‬הנטק תישונא הרוצב הרהמ אבתש םירת רודלו דעל םירוציה לכמ דבענה םימשה‬
‫ךעיבשא רוע ‪:‬ללכ הבס םושו בוכיע םוש ךרצעי אלו הרהמ אבתש 'ה תומש לכבו םישדקה תרשה יכאלמב‬
‫לכב ןוקאראב‬ ‫תישונא הרוצב רוחיא ילב דימ אבתש )םירוציש םילועמה שורפיו( הטמו הלעמ 'ה יאורב‬
‫ךעיבשא דוע ‪':‬וכו ירבאמ רבא םושב אלו ישפנב אלו יפוגב אל ללכ הדחפהו הדער ילבו קזנ ילב הנטק‬
‫אוה רשא חור אבי דימ זאו ‪:‬השודקה הלעמב ךאלמה לאירבגלו ךאלמה לאכימל 'ה ןתנש החמשה תגלפהב‬
‫והלאשת התאו ומע רבדל הצרתש םעפ לכב תישונא הרוצב אביו ךיצפח לכ ךל דיגיו ךיתווצמל עמושר םכח‬
‫‪:‬הציפה שפנו הונעב תמא הנעיו רחבת רשאמ‬

‫‪The ‘ Operation ’ BARAKON.‬‬

‫‪This may be carried out in any place, with associates or without, better without.‬‬
‫‪In the first place you must have a sword, very sharp and glittering, and mate with‬‬
‫‪this sword a circle.‬‬ ‫‪Have all the requisites ready, so that you should not have to go‬‬
‫‪Qut of the circle, when you have once entered it.‬‬ ‫‪Having entered it, take the said‬‬
‫‪sword, and fix it in front of you within the circle.‬‬ ‫‪Afterwards you must have the‬‬
 INTRODUCTION xiii

hide of a dog unborn and the blood of a hawk (?), and write on this, hide with this
blood these characters in two lines one above the other.Understand that
having conversed once with the spirit, there is no further need of the circle; and
if you wish to employ this test, you need but take the hide in your right hand and
say this Psalm three times, after which repeat this conjuration:
‘ I adjure thee, 0 Spirit, called BARAKON, by the faith that is. in thee,
together with thy associate the demon, and by the power and truth of the Living
Grod, true and merciful, and by that Angel who, on the Day of Judgment, shall
with the sound of the trumpets say : “ Rise, all ye men and women that are dead ”,
and he shall say, “ Come, Come, Come unto the righteous judgment before God,
Creator of All
‘ Furthermore, I adjure thee, BARAKON, by these holy angels, their ministers,
and their signs; by the name Raphael and his minister, the Sun; Gabriel, and his
minister, the Moon; Samael and his minister, Mars; Michael and his minister,
Venus; Kaphsiel and his minister, Saturn; (I adjure thee) to appear before me
quickly in human form without harming either my body or my soul and members,
by the power of the Living God of Life and Truth, and He will subdue thee so that
thou come to reply to me.
‘ I next adjure thee by the twelve Signs of the Zodiac, Aries, Taurus, Gemini
Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricornus, Aquarius, Pisces; and
by thee, O Gabriel, the angel who gave strength unto Samson, and who inspired
with wisdom King Solomon, peace be to him! I further adjure thee, BARAKON,
by the Holy Names ADONAI, A. B., and by the name CHUZU, at the sound of
which when proclaimed at midnight all the dead, both good and bad, shall rise
in the twinkling of an eye; and by the name SOTER, by means of which the
Creator, ADONAI ELOHIM, shall cause all the stones of all the buildings of the
world to tumble one against the other, so that they shall be evertumed and eugage in
war together; then shall the human creatures “say unto the mountains, Come, fall
upon us, and to the hills, cover us ” (cf. Hosea x. 8). . . .
‘ And I adjure thee by the Ineffable Name, with which ELOHIM after the Day
of Judgment shall slay the Satan and his select ones, and all the wicked of heart
shall be put into a stream of fire; whilst his own elect shall be glad and rejoice in
the glory and pride of the Living God, and there they shall find their delight, and
rest the everlasting rest.
‘Again, I adjure thee, 0 BARAKON, by the spirit of Him on high (? for
‫ חלעה‬.1 ,‫)וינעה‬, together with thy associates, also by the Eternal Being, blessed and
glorified in the recesses of the high places, tremendous in His world and the
heaven of heavens, served by all His creatures for ever and unto all generations,
that thou come speedily in the form of a little man. I further adjure thee
by the holy ministering angels and by all the Names of the Lord, that thou come
quickly, that no obstacle prevent thee, nor any cause whatsoever. I further
adjure thee, BARAKON, by all the things created by the Lord on high or below
xiv BOOK OF THE KEY OF SOLOMOl^

(and he shall detail the foremost creatures) that you come immediately and without'
delay in the form of a little man, without hurt, trembling, or fear whatsoever, either
to my body or my soul or to any of my members. I again adjure thee by the
extraordinary portion of joy which the Lord allotted to the Angel Michael and the
Angel Grabriel in the grade of holiness.’
Thereupon immediately there will come the spirit that understands and listen
to your commands, and tell you all you desire. He will come in human form at
all times that you wish to speak to him; as for thee, ask whatever thou choosest,
and he will answer truthfully, in humility, and with cheerful heart.

Of Conjurations we have the following typical form (fol. 23 b-24 a):

‫הנוק לכל ןורחאו ןושאר לכה הנוקו לכה השועו לכה רצויו לכה תא ארוב םשב םכילע ינא עיבשמ דוע‬
‫איצממ ןיאו איצממ ול לשומ ןיאו י לשומ ול ןודא ןיאו ןודא ול לעופ ןיאו לעופ ול רצוי ןיאו רצוי ול הנוק ןיאו‬
‫ול ןורחא ןיאו ןורחא ול תישאר ןיאו תישאר ול‬-‫השוע ויניינק לכהו הנוק וירוצי לכהו רצוי ויאורב לכהו ארב‬
‫לכהו הבס ויאיצממ לכהו איצממ ותלשממ לכבו לשומ וידבע לכהו ןודא וילעפ לכהו לעופ וישעמ לכהו‬
‫יתלאשו‘'ירמאמו ינוצרו יצפח ומילשתש דע ןאכמ זוזת אלש הלס דע ידעל םיקו יח אוהו הלכי לכה ותביסב‬
‫'וכו ךכו ךכ אוהש‬

‘ ! furthermore conjure you in the name of the Creator of All, the Fashioner of
All, and the Maker of All, the Possessor of All, the Beginning and End of All,
possessing and none possessing Him, the Fashioner and not fashioning Him, the
producer and none producing Him, Lord and none lord to Him, E-uler and none
ruling Him, He the cause of existence, and none the cause of His Existence, the
First and no first to Him, the Last and none after Him; the Creator, and all are
His creatures; the Fashioner, and all are His formations; the Possessor, and all
are His possessions ; the Maker, and all things are made by Him; the Worker, and
all are His works ; Lord, and all are His servants; Ruler, ‫ ־‬and over all is His
dominion; the Source of Existence, and all exist by Him; the Cause, and all is
the effect of this Cause; all shall pass away, but He lives and remains to all
everlasting, Selah! (I adjure you) that you stir not from this spot until you fulfil
my desire and will, my command and request, which is So and So, &c.’
Another class of conjuration, different in so far that it adjures by means of
Cabbalistic Names in place of being a direct appeal to the ‘ Creator of All will be
found on fol. 45 a:

‫םאוקיעמ ןב ןולמש ןב ןוראשאנ ןב טנא ןב )דיליב א״נ( טיליפ ךילע רוזגנו ךתוא עיבשנ דוע‬
P ‫ ראןללי‬P ‫ שאבשאב ןב לטאב ןב םדאאנ ןב אש^ש‬P ‫ןב יאדמשא ןב אראמ ןב דיתשא‬
‫)ייאטיפורפ(ימיבו המלש ימיב לשמ אוה יכ םירסקהו םיכאלמה לכ לע םיאישנ ויה רשא )ןורמוש א״ס( ןורינוש‬
‫ךילא םיבורקה לכו קזוחב עיבשנ ךתוא םכילע לשמ םיבר םישעמב זאו םאיבנה ל״ר‬: ‫ךעיבשא דוע‬
‫ןוגיב אלו החמשב םעכב אלו ןוצרב המענ ךמא רובכ ןעמלו טנא ךיבא ךדובכ ןעמל הרזעל אבתש טליב‬
;‫'ונו יתצפח רשא תושעל רקשב אלו תמאב ׳ובו‬
 ‫‪’ INTEODUCTION‬‬ ‫‪. XV‬‬

‫)‪‘We furthermore conjure thee and decree concerning thee PILIT (or BILID‬‬
‫‪son of ANT, son of NASHARON, son of SHAMLON, son of MINIKUAM, son‬‬
‫‪of JUKAR, son of SHAMSHA, son of NAADAME, son of VATALE, son of‬‬
‫‪VASHVASH, son of ASHRAUD, son of MARA, son of ASHMEDAI, son of‬‬
‫‪SHUNARON (or 5H0MR0N), who were princes over all the angels and Caesars,‬‬
‫‪of Solomon and in the days of the Prophets, and ruled over‬׳ ‪for he ruled in the days‬‬
‫‪you by reason of great deeds—thee do we adjure by force and all who are near thee.‬‬
‫‪We further adjure thee, 0 BILT, that thou come as a help for the sake of the‬‬
‫‪glory of thy father ANT, and for that of thy mother NAEMAH, with favour and‬‬
‫‪not in anger, with joy and not in sorrow, with truth and not with falsehood, to do‬‬
‫’‪that which I have desired, &c.‬‬ ‫‪j‬‬
‫ךתוואתו ךצפחו ךנוצר תואלמלו לאשת רשא הלאש לכ לע ךל בישהל ןכומ יחרזמ לא לודגה טליב ינא‬
‫םיווהו םירובעמ תערל ץופחת םא לודגה ףוסולפ םורדה ךלמ ידאמט׳א ינא דימ השעיו ינממ לאש ולכ‬
‫;ךיתוקפס ךל ריתהלו תונעל ןכומ יננה םידיתעו‬
‫‪A characteristic counterpart to such request will be found in the reply on‬‬
‫‪fol. 46 a:‬‬
‫‪‘I, BILT the Great, the Eastern One, am ready to respond to every request‬‬
‫‪which thou makest, !and to fulfil thy will, and wish, and longing entirely; ask of me,‬‬
‫‪and it shall be done forthwith ; I, ASHMEDAI, King of the South, the Great‬‬
‫‪Philosopher. Wouldst thou know concerning the past, present, and future, behold‬‬
‫’‪I am ready to answer, and to solve all thy doubts.‬‬
‫‪One of the most interesting, perhaps, of all the Conjurations, is the one occurring‬‬
‫‪in the Appendix, fol. 6 a-6 b. It runs as follows:‬‬
‫לגוסמ םיניעה ילוחל‬
‫וסנכנ ןדע ןג ךותבו וירחא םיכאלמהו ןדע ןגב ה״בקה )‪.‬ז‪(;"/‬העיפוה םיבורכה בשוי לארשי יהלא ׳ה םשב‬
‫וא וניעב הכמ ול שיש פ״בפ לש תולפש ליבשב סעוכ אוהש ‪,‬ףעוז ה״בקהל המ הזל הז םירמואו םיפעוז םהינפו‬
‫עיבשמ ינאו ותפארל( ותאפרל מ״רי ןכ ותואפרל ךדיב שיש םשכ ה״בקהל םיכאלמה םירמוא םיער םימ‬
‫םשבו היהא רשא ה^הא םשבו לארשי יהלא תואבצ 'ה םשב פ׳^בפ ןיעב שיש ולא םימה וא וז הכמ‬
‫לודגה רשה לאיעומש םשבו )יתבש א״נ( יחבש םשבו ןובירדא םשבו ה״בקה לש ב״עה םשבו ןורטטמ‬
‫לאינרדה םשבו לאפרו לאירבגו לאכימ םשבו איבנה ךונח והילא םשבו ךאלמה לאישמש םשבו‬
‫םישודקה םינפואו תויחו םיפרש םשבו הלעמ יכאלמ לכ םשבו םישודקה םיכאלמה ןורגיס ןומטימ קהסיפ‬
‫םשבו ה״בקה תלעמ ינפ תא םיתרשמה םיכאלמה םשבו ס״ע םשבו תורות ירפס ד‪7‬י םשבו תורח הרשע םשבו‬
‫ןבא וא ילוח וא ןבול וא םימ וא לולבת וא םורק התא םאש ומלועב ה״בקה ארבש המ לכבו ןייו םימו םחל‬
‫החמי המ רבד הזיא וא הלאה םיניעה ןמו ןיעל הח ואצתו ותומת וא וכלתש םיעלות וא הכשח לכ וא ץוק וא‬
‫׳ה םשב ץראל רעשהמו רעשל רועהמו רועל םצעהמו םצעל רשבמו רשבל םיניעהמ הלאה םיניעה ןמ ץוח ךליו‬
‫תחא הפיט ףיטיו םימב )»^(אצימק לש ועבצאב הזי םעפ לכבו םויב םימעפ '‪ 3‬הז השעי ‪,‬תואבצה יהלא‬
‫‪:‬םת ה״עב אפרתיו םוי א״כ וא םימי ׳ט הז השעיו )ןיעב ל״רש יפי ל״נו( םשב‬
XVI BOOK OF THE KEY OF SOLOMON

A Specific for Pain in the Eyes.

‘ In the name of the Lord, God of Israel, who sitteth upon the Cherubim. The
Holy One, blessed be He, shone forth in the Garden of Eden, and the Angels after
Him. When they had entered into the midst of the Garden of Eden, their faces
were sad, and they said one to the other, “ Wherefore is the Holy One, blessed be
He, troubled ? He is angered on account of the low state of A, son of B, who has
a sore or bad water in his eye Thereupon the angels addressed the Holy One,
saying: “ As Thou hast it in Thy power to heal him, may it be Thy will to restore
him to health ! ” And I will conjure this sore or this water in the eye of A, son of B,
by the name ADONAI ZEBAOTH, God of Israel, and by the name EHYH ASHER
EHYH, and by the name METATRON, and by the seventy-two Names of the Holy
One, and by the name ADRIBUN, and by the name SIIABHI (according to another
reading, SHABTI), and by the name SHMUIEL, the Great Prince, and by the name
of the angel SHAMSHIEL, and by the name of ELIAS, ENOCH, the prophet, and
by the name MICHAEL, GABRIEL, and RAPHAEL, and by the name of
HADARMIEL, PISHON, MITMON, SIGRON, the Holy Angels, and in the name
of all the angels of the Upper Region, and in the name of the holy SERAPHIM,
HAYOTH and OPHANIM, and in the name of the Ten Generations, and in the name
of the Ten Scrolls of the Law, and in the name of the Ten Sephiroth, and in the
name of the angels that minister in the presence of the Exalted Holy One, blessed be
He; and in the name of bread, water, and wine, and all that the Holy One, blessed
be He, hath created in His world; (I adjure you) whatever you be, whether film or
spot or water, or white, or malady, or grit, or thorn, any sort of darkness, or worm,
that you go forth or die, and depart out of the eye, or from these eyes; or as regards
any other thing that can be blotted out, that it go forth out of these eyes, from the
eye to the flesh, and from the flesh to the bone, and from the bone to the skin, and
from the skin to the hair, and from the hair to the earth, in the name of ADONAI,
God Zebaoth.’
Let him do this three times a day, and each time let him sprinkle with his
third finger of the water, and drop one drop ‘ in the Name ’ (it seems to me—adds the
copyist—the author meant ‘ in the eye ’) ; let him do this nine days or twenty-one
days, and with the help of God he will be healed. Finis.

Concerning the influence of the planetary system upon the life of man, we have,
on fol. 52 b, the following:
Saturn has of man’s body the bones, the millet, the right ear, and the urinary part.
Jupiter has of man’s body the liver, the left ear, and the ribs.
Mars has of man’s body the gall, the right nostril, the sinews, and the kidneys.
The Sun has of man’s body the heart and the right eye during the day, and thci
opposite during the night, the brain in the head, the arteries, and the right side of
the body.
 INTEODUCTION XVI1

Venus has of man’s body the flesh and fat, the private part and semen in man.
Mercury has of man’s body the tongue, mouth, and sinews.
The Moon has of man’s body the left eye during the day, and the opposite
during the night, the lung, the throat, the upper bowel, the womb, and all the left
side of the body.

The details connected with the fumigation relating to these planets, to which
reference is made on fol. 37 b, and more particularly the form of the Prayer, are
specially interesting. We read :

‘ Red sandal-wood for the Sun, aloe for the Moon, pepper for Mars, mastix for
Mercury, saffron for Jupiter, costus for Venus, brimstone for Saturn. Thereafter the
priest shall bless them, and the priest shall say this Prayer: 0 God of Abraham, God
of Isaac, and God of Jacob, put Thy blessing upon these perfumes, so as to enlarge
the power of their fragrance and their efficacy, in order that no enemy shall be able
to enter them, nor any other forms, in the Name of Adonai, the Living God, and
Ruler for generation upon generation. Amen! ’

Among other interesting items we might note, that in the paragraph under the
heading ‘ Chapter on Theft ’ (fol. 70 b) there is the diagram of an eye on fol. 71 a,
surrounded on the upper side with the curious expressions ‫טוגאמ טוג‬, Got Magot, the
Old French spelling of Gog Magog.

‫ז‬

The last two prescriptions in the present collection are as follows:

‫ולאו םימב התוא קורהו הילע תומשה ולא בותכו הועש לש רנ חק םימה ךותב תכלוהו תקלוד רנ תוארל‬
‫ח‬ ‫אייטפ אקא אוקא אקיא‬ ‫םת‬:

1. To see a light burning in the midst of the water, take a wax candle and write
these names upon it; then cast it into the water. They are AIKA, AKVA, AKA,
:PTIYA. “ ‫־‬
‫ז‬

‫ימ וא ןוטלש וא ךלמ םילחהל‬, ‫ש״ק ־ארקתו ךלגרו ךידי ךינפ ץוחר לכה םדוק ךנוצר השעיש הצרתש‬,_
‫םדא ינב םילחהל םינוממה םידשה םכילע ינא ארוק פ״ג העבשהה תאז רמאתו לאמש לגר לע דומעת ב״חאו‬

‫םכמשש‬ ‫םגו לא לאינסןא ר^הן םתסט׳דו יטלפמט לאידג^ס לאידג^ש ןואגש ןומישגש‬
‫ינא ארוק הז לע םינוממש םכלש תותיכ לכו שביטניב שיביק 'חת ןתז בובז לעב םכל ארוק ינא‬
‫טיו אבד עסיומ םיאצויה תויתוא ו״יר םשבו ב״ע לש ולא תומשב םכילע םייקמו רזוגו ינא עיכשמו םכלוכל‬
‫)וילא ורמאתו יתרוצ והארתו והומילחתו והדחפתו וילע ודמעתו פ״בפל הלילה תאזב וכלתש )תומשה לכ ריכזיו‬
■ V•

‫םולחב והועיבשתו הנושמ התימ עובש ותואב תומיש השעי אל םאו כיו'כ אוהש ינוצר לכ השעיו ושפנב רהזיש‬
‫תאז לכ והומילחתו השעי ךכש עבשיש דע והודיחפתו והודימעתו ותוא וכתש עבשיל הצרי אל םאו השעי ךכש‬
‫ינשקבל םויב אביו ינוצר תושעל לכו לכמ הצרתיש דע םולח ךותב םולחו םולח רחא םולח הלילה‬
(‫םתאו םילוב ארקנה םכינפל ריהמהו זירזה ץרה ץוריו ינוצר תושעל ידכ אקוד )יתוארקל ירחא חלשי וא‬
■
C
xViii BOOK OF THE KEY OP SOLOMON

‫ינא רזוג דועו םיתשלפ ךלמ ךלמיבאלו ימראה ןבלל םתישעש ומכ הזה רבדה ול תושעל וירחא תכלל ורהטח‬
‫אלו החונמ םכל היהי אלש )םשה ריכזיו( ב״ע לש םש אוהו והובו דע תישארבמ אצויה םש הכב םכילע‬
‫דע ונרצוי ארבש תומלועה לכב םוקמ םושב אלו שאב אלו םימב אלו רדאב אל ץראב אלו םימשב אל טקשה‬
‫םת דימו ףכת וכלתש ןהכה ןרהא חצמ לע בותכ היהש םשב יצפחכו ינוצרכ רבדה הז ורמגתש‬:

2. To overpower a king or ruler, or whomsoever thou desirest, to do thy will.

Before all things wash thy face, hands, and feet; read the SJiema (i. e. Deut. vi. 4);
then stand on thy left foot, and repeat three times this Conjuration :
‘I call upon you, ye demons, who are appointed to coerce humankind, whose
names are SHANSHIMON, SHANAUN, SHANGDIEL, SANGDIEL, TAMPALTI,
VVISHTROM, VHSHR, ARMNIEL, EL; and I further call upon you, 0 BEEL
ZEBUB, ZRON, ROHI, KIBAISH, BINTIVASH, and all your set appointed for
this purpose. I call upon you and adjure you, I decree and ordain upon you by
these Names of God, formed of the 72 (names), and by the Name of the 216 letters,
being the sum-total of the three verses (of Exodus xiv. 19, 20, 21) beginning with
the words ‫עסיו‬ [And he journeyed), ‫אביו‬ [And he came), ‫טר‬ [And he stretched)—let him
make mention of all the names), that you go this very night to A, son of B, that you
stand over him, and intimidate him, and overwhelm him, and show him my likeness,
and tell him to beware of his life and do all my will, which is so and so; that should
he not perform it, he will in that week die a sudden death. And thou shalt adjure
him in a dream to do so. Should he be unwilling to swear, you smite him, and
stand over him, and frighten him until he swears that he will do so. And you shall
coerce him all that night by dream after dream and dream within dream, until he be
entirely willing to do my bidding, and come during the day to seek me out (or send
after me to call me) literally, so as to do my will. And the zealous and speedy
runner shall run before you, namely BOLIM, and you shall hasten and go after
him to do unto him in this matter as you did unto Laban, the Syrian, and unto
Abimelech, King of the Philistines. I further decree upon you by the power
of the Name compounded of (the words) Bereshith (i.e. ‘In the beginning', Gen. i. 1)
till Vo-Vouhu (i.e. ‘and void’, ibid. i. 2), that is, the Name of the 72 (letters)—he
should mention the Name—that ye shall have no rest, nor ease, neither in heaven,
nor on earth, neither in the air, nor in the water, nor in any spot in all the worlds
which our Creator hath formed, until ye complete this matter in accordance with my
wish and desire, by the Name that was written on the forehead of Aaron, the priest—
that ye go directly and immediately. Finis.’

What offices the various Spirits are prepared to perform are as interesting as
they are varied. For example, we read (ff. 46 a-48 a) of such ready and valuable
services as the following:
‘ Lo, we are prepared to revive the dead, &c.’
‘ Lo, we are prepared to place ships and boats at your disposal, on the seas and on
the streams as you desire, &c.’
 INTRODUCTION XIX

‘ Lo, ‫־‬we are prepared to break the locks of wardrobes and safes containing hidden
treasures, &c.’
‘Lo, we are prepared to obey your commands, and wherever you please there
shall meet 10,000 or even a million men in arms, &c.’
There is a paragraph (fol. 66 a) telling how ‘ to shut up a spirit in a ring, so that
you may converse with it by day and by night, and it will teach you if you wish all
that can be done in the world’. There are directions (fol. 67 a) for ‘rendering
yourself invisible ’; for ‘ eluding prison and fetters ’; telling how you can injure
any enemy (fol. 68 b); for one who has taken poison; for one petitioning a lord or
ruler (flf. 6 a-6 b. Appendix).

The divers other paraphernalia required in the performance of the magical acts,
such as the knife, the sickle, water and hyssop, light and fire, &c., are all minutely
described ; the conjurations for the days of the week, and the relation of the Signs of
the Zodiac to the art of Magic, are set forth in detail.
The Mystic Alphabet or ‘ Alphabet of the Angels ’ is given on fol. 1 a of the
Appendix; and on fol. 40 b there is, touching angels, an excerpt from the Boole
of the Angel Rasiel—a, work that has long been regarded as perhaps the standard
compilation, of Jewish prac)iieal Magic^ We can adduce no better example in
support of this statement than th,e final prayer contained in our Key, which,
extending over‫׳‬nearly four pages (fif. 71a-72b), apostrophizes God as the ‘King’,
going through the entire Alphabet a greater or less number of times in order to
describe His distinctive attributes.
A similar passage occurs in the Booh of Rasiel (towards the end), but with this
difference ; whilst the Booh of Rasiel gives about 140 forms referring to the Creator
as the King of the Universe, the compilation before us has about 360 such forms.
Our version is, therefore, more complete than that which occurs in Rasiel. Besides,
the variations themselves are most interesting and instructive; and what strikes one
at first sight is the use of expressions throughout this long passage in our Key
identical with those occurring in the Jewish Prayer Book, the original source of
which may be traced to the Hebrew Scriptures themselves.
H. a.
 TABLE OF CONTENTS
‫ <־‬.•

roLid
Introductory remarks by the author ..... la
‘ Prayers ’ and Invocations (26 in number) 1 a-3 a
On the composition of the Divine Seal ..... 3b-5b
The preparation of the one performing‫ ־‬the act ... 5 b-6 a
A propitiatory ‘ Prayer ‫ ־‬. . . . ‫ ׳‬6 a-6 b .
The Second Book of the Key 7a
, , I ■ t
The various ways to perform the acts and operations, at what hours, on wha
conditions, and by whom, also the * Prayer * , . . 7 a-9 a
The associates and disciples, the Conjuration in the case of a boy or girl 9 a-9 b
How many associates are required ..... 10 a
Concerning the nine days of preparation . . . .^ lOb-lla
Ablution and recital of certain ‘ Prayers ’ . , . . lla-llb
Blessing the Salt , . . . . . , llb-12b
The place for performing the act and the ^ Prayer ^ . . . 12b-13b
ii »V..

[Concerning the Magical instruments and other requisites] 13b-20a

♦ H

The knife and swords (13 b); the sickle (14 a); entering the circles (14 a)
fumigating (15 a); the water and hyssop (15 b); the lights and fire (16 a)
the pen and ink (16 b); the blood of the bat (17 a); virgin and unborn
parchment (17 b); the wax or mortar for making the candles or images
(18 b); the needle and iron handle (19 a); on various other parchments or
paper (19 b); on the written characters (20 a); and the silk or linen
garment (20 a).
The Armrl [Almrl); diagram with peiitacles; diagram of candlestick with candle 20‫׳‬b‫׳‬
The Seals of the twelve Constellations ...... 21a-23a
The wondrous Circles; Conjurations of Barkiel . , . . . 231-25 b
Book of the images of the twelve hours of the day [which are the twelve degrees
of the Armrl\ ‫ ־‬. ' . ' . . . . 25 b-27 b
Concerning the images of the night (t\velve hours) ' , , . 27b-28b'
xxii TABLE OF CONTENTS
FOLIO
Conjuration of the powers of the twelve signs of the Zodiac by means of
the Almdl . . . . . . . 29 a-35 a
The Book of Light . . . 35 a
Containing the names given to the hours of day and night, the names
and seals of the angels for the days of the week, the names of the angels
for the four seasons of the year, the names of the Sun and Moon according
to the four seasons, followed by Conjurations for the days of the week 36 a-36 b
Concerning the Spirits of the air that rule during the seven days 36 b-37'b
Fumigation for the afore-mentioned stars . . 37 b
Conjuring the fire in which the incense is put 37 b
On the garments and pentaeles which must be sewn to the garments 38 a
Conjuration of the Spirits ..... 38 a-39 b
‘ Prayer ^ on donning the garment .... 39 b-40 a
Names and seals of angels, stars, and planets from the Book of ih
Angel Rasiel .... 40 b-41b
Book of the Seal of bilt (bilid) 42 a-43 a
Conjurations of bilt .... 43 b-46 a
Replies of divers spirits and their seals . 46 a-48a
Concerning the sanctity of the nine Kandariri (talismans), (revealed unto King
Solomon) ........ 48 a-49 a
Names of the angels that minister before boal (boel) 49 b
Angels of the twelve stations and of the six firmaments, and their workings 49 b-52 b
A general Conjuration 52 b
The seven Planets and the human body . . . . i 52 b
Book pf the (twenty-eight) stations of the Moon 53a-54b
Colours of the Planets ....... 54 b
Book of ‘ Practices ’; The ‘ Practice ’ or ‘ Operation ^ of Simon Magus . 55 a-55 b
A remarkable and true recipe for love by the philosopher Adriano 55 b
Another recipe, tested and true . 56 a-56 b
Recipe for seeing a spirit in a mirror 56 b
To conjure or sanctify a ring on the Sabbath-day 57a
To escape from prison in a special boat . 57b-58b
Illustration of boat and other diagrams . 59 a-59 b
Chapter on going through the air in a cloud 60 a-62 a
Planetary invocations, and the method describe*! 62 a-64 b,
The Seal of the terrestrial spirits 64 b
Composition of the whistling-instrument 64 b-65 a
On subduing and binding the spirits , 65 a-65 b
Illustration of the Magic Circle . , 66 a
 TABLE OF CONTENTS xxiil
FOLIO
On keeping a spirit shut up in a ring (66 a).
On seeing spirits and conversing with them (66 b) j on how to become
invisible (67 a); on prison and fetters (67 a); on opening all locks (67 b);
pn obtaining an answer from the spirits (67 b); on injuring an enemy
(68 b); on bringing the good spirit to tell thee what thou wishest, except
as regards women and evil-doing, which thou must not ask (69 a) . 66 a-69 b
The ‘ Operation ‫׳‬ barakon ....... 70 a-70 b
To discover theft ........ 70 b
Concluding ‘ Prayer ^ . 71 a-72 b

APPENDIX:

Further ‘ Operations ^ and Conjurations . . . . 1 a-6 a

Specific for malady of the eyes . . , . . 6a
For one who has swallowed poison . . . . . 6b
To petition a lord or chief ...... 6b
Tradition from Rabbi Shalom . . . . . 6b
To coerce a king or ruler or whomsoever thou wishest to do thy will 6b-7a

For a fuller description of the Contents, the reader is referred to the afore-mentioned
brochure, Clavicula Salomonis, a Hebrew manuscript newly discovered and now described by
Hermann Gollancz. J. Kauffmann, Frankfurt a. M., D. Nutt, London, 1903. The following
corrections should be noted:—In the title-page (p. 17) for ‫בגטימו‬ read ‫ ;הנטימו‬on p. 21 delete
the words ‘ the !‫ **‘ס‬is missing ’; on p. 32 (8 11. from the bottom) for ‫לפעי‬ read ‫לעפי‬ ; on p. c4
(8 and 9 11. from the bottom) for ‫הלעש‬ read ‫הלאש‬, and for ‫יתרזע‬ read ‫ ;יחרזמ‬on
(5 11. from the bottom) for ‫ועשוי‬ read ‫ומשוי‬, and on p. 45 (3 11. from the bottom) for ‫ןודאהמ‬
‫רשעו‬ read ‫רשמו ןודאמ‬.
 ‫ו‬:^ *.‫־‬
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