LEMEGETO

CLAVICULA SALOMOIS
or
THE LESSER KEY OF SOLOMO
Detailing the ceremonial art of commanding spirits both good and evil

Edited by Joseph H. Peterson,

Kasson, MN 55944
USA
March 27, 1999
Copyright 1999

Contents

Acknowledgements
Introduction
Notes to introduction
Preface from Harl. 6483.
Goetia
Theurgia Goetia
Ars Paulina
Ars Almadel
Ars Notoria

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 otoria. 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 Bibliothque 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 otoria
The Ars otoria 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 otoria 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 otoria, 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.

otes:
1. The date 1641 occurs in the text, and may indicate that its present form dates to
then.
2. To this period has been dated an important text of the Solomonic literature,
Liber Juratus, or The Sworn Book of Honorius, which has important
connections with our present work.
3. Discoverie of Witchcraft, 1584, Book 16, chap. 31 and chap. 42.
4. Op. cit. chapter 2 consists of a translation of J. Wier's Pseudomonarchia
Daemonum. See below.
5. Magic and Experimental Science, chapter xlix, 1923, pp. 279 ff.
6. BN 7170A. See Robert Turner, Elizabethan Magic, 1989. pp. 140-1.
7. See I. P. Couliano, Eros and Magic in the Renaissance, Chicago, 1987, p. 167.
8. Ibid. Florence II-iii-24.
9. For examples of the illustrations and an excellent discussion of the Ars otoria,
see the article by Michael Camille in Claire Fanger, Conjuring Spirits, Texts
and Traditions of Medieval Ritual Magic, Pennsylvania State University Press,
1998, pp. 110 ff.

[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]
LEMEGETO CLAVICULA SALOMOIS: 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, wch is
called Theurgia Goetia being all spirits of the ayre.
The Third part is [a book] of spirits governing ye Planetary houres, and wt
spirits belong to every degree of the signes and planets in ye signes, and is
called Ars Paulina.
The fourth part of this Booke is called Ars Almadel Solomonis [sic], contayning
20 cheife spirits wch 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 ovam [sic. (Ars ova)] The wch
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 wch was delivered
to him by ye said Angell, with Thunder claps, without wc 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 otoria.
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 wch is the very same as this last [book] is, wch called, Artem
ovam & Ars otaria &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 ye Latine,
as it is said &c.
APPEDIX - 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.

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
VRITABLES CLAVICULES DE SALOMO$, Traduites de l'Hebreux en langue
Latine, Par le Rabin ABOGAZAR.

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

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.