Stellas Daemonum: The Orders of the Daemons

«The syncretism between these two inseparable arts evolved in the practices of the Egyptians, Mesopotamians, Chaldeans, and Greeks between the third and first millennia BCE, with each culture attributing stellar and planetary influences to its own gods and daemons, whose powers could be drawn upon when their respective celestial correspondences were in accord with the earthly elements they formed sympathies with.» — el sincretismo que data entre el tercer y el primer milenio a. e. c. en Egipto, Mesopotamia, Caldea y Grecia, con cada cultura adscribiendo influencias estelares a sus propios dioses y daimones.

«In antiquity, such ideas were incorporated into Gnostic and Neoplatonist philosophies to varying extents before reaching their apex in the works of the Sabians and Arabs.» — y el arco que traza: gnosticismo y neoplatonismo primero, y el punto más alto en los sabeos y los árabes.

«It is from a mixture of the above cultural influences, alongside Judeo-Christian texts such as the Testament of Solomon, that Byzantine works such as the Heptameron and Hygromanteia took shape.» — la genealogía que propone para el Heptameron y la Hygromanteia, con el Testamento de Salomón entre los textos judeocristianos de la mezcla.

«These went on to shape Western European grimoires such as the Sworn Book of Honorius and the Livre des Esperitz and these, in turn, influenced the creation of the Pseudomonarchia Daemonum, the Book of the Offices of Spirits, and other works derived from them such as the Lesser Key of Solomon and the Grand Grimoire.» — y la cadena que sigue de ahí: Sworn Book of Honorius y Livre des Esperitz, y de esos la Pseudomonarchia Daemonum, el Book of the Offices of Spirits, la Lesser Key of Solomon y el Grand Grimoire.

«After reaching another point of exaltation in the works of Paracelsus, Trithemius, Agrippa, and John Dee in the Renaissance, the advent of the» — el segundo punto de exaltación, que sitúa en Paracelso, Trithemius, Agrippa y John Dee; la frase se corta en el cambio de plana y sigue con la Ilustración.

«Enlightenment and the apparent desacralization of the world that came with it led to a cultural decline in both magic and astrology that partially came from the understanding that the physical universe did not follow the rules it had been believed to since the time of Ptolemy.» — y el declive que le atribuye: la desacralización ilustrada, más el hallazgo de que el universo físico no seguía las reglas ptolemaicas.

«In the modern era, however, with humanity’s quest for spiritual meaning floundering following the material advances brought with the Industrial Revolution, interest in astrology and magic began to resurface at the margins of Western society in the works of groups such as the Societas Rosicruciana in Anglia, the Theosophical Society, and the Hermetic Order of the Golden Dawn.» — el resurgimiento que sitúa en los márgenes: Societas Rosicruciana in Anglia, Sociedad Teosófica y Golden Dawn.

«In the works of the last, great efforts were made to unify all of the magical arts, including astrology, with the planetary and allegedly angelic magic of John Dee— which it renamed Enochian Magic—and the Hermetic Qabalah.» — lo que reconoce a la Golden Dawn: el intento de unificar las artes mágicas con la magia planetaria y angélica de Dee, que rebautizó Enochian Magic, y la cábala hermética.

«While the efforts of the Golden Dawn were formidable, the secondary position astrology took to the Qabalah in its system has led to it being perceived as more of an appendage to divinatory arts such as Tarot and geomancy than as the true celestial origin of magic.» — y su objeción, dicha con el reconocimiento delante: al quedar la astrología por debajo de la cábala, se la percibe como apéndice del tarot y la geomancia y no como origen celeste de la magia.

«Compounded with the exoteric and psychological emphases that came with the renewed popularity of astrology in the twentieth century, the ancient view that astrology lay at the very heart of magic has until fairly recently seemed almost forgotten.» — el segundo factor que suma: los énfasis exotéricos y psicológicos de la astrología del siglo XX.

«When it is considered that the core experience of the magician in Hermetic systems of initiatory magic is the Knowledge and Conversation of the Holy Guardian Angel—a term with its roots in the Greek perception of the daemon as the genius or celestial emissary between gods and men—it seems insufficient that so many other aspects of celestial magic are often overlooked.» — el argumento por el que llama insuficiente ese olvido: el núcleo de la magia iniciática hermética es el Conocimiento y Conversación del Santo Ángel Guardián, término que hace derivar del daimon griego como genio o emisario celeste.

«While it is true that some modern systems of magic place great emphasis on the lunar phases and the stations of the sun, such factors generally amount to a small glimpse of the possibilities that broader celestial correlations can provide.» — con su límite: las fases lunares y las estaciones del Sol son solo un atisbo de las correlaciones celestes disponibles.

«The conceptual understanding of the word Augoeides derives from interpretations that Neoplatonists such as Galen and Porphyry ascribed to Plato’s Phaedo, in which the Pneuma, or “vehicle of the soul,” was described as the product of “the element of the stars”1 and as a luminous body of subtle, physical substance.» — la genealogía que da del Augoeides: Galeno y Porfirio sobre el *Fedón*, con el Pneuma como vehículo del alma hecho del elemento de las estrellas.

«Its more precise, literal meaning comes from a combination of the Greek words αυγό (augo), “egg,” or αυγή (auge), “dawn,” combined with the term είδηση (eidese), meaning “word,” “message,” or “intelligence.”» — y la etimología que propone, con el griego en alfabeto original dentro del verbatim.

«The crux of such work is therefore the development of an understanding of how the fragmented emanations of this primordial spiritual light are expressed through their manifestation in the four elements and their sympathies with the celestial daemons of the Lunar Mansions, the Zodiacal signs and their decans, and the fixed stars.» — el nudo del libro: cómo las emanaciones fragmentadas de esa luz se expresan en los cuatro elementos y en las simpatías con los daimones de las mansiones lunares, los signos, sus decanos y las estrellas fijas.

«While many of the intelligences encountered herein appear to be of a malefic nature, the purpose of this exploration primarily lies in the connection of such entities, whether they be infernal, terrestrial, or otherwise, with their celestial origins.» — y el propósito con que dice tratar a inteligencias de apariencia maléfica: conectarlas con su origen celeste, sean infernales o terrestres.

«Criticism of, and frustration with, the source texts in which these daemonic entities are described is not unwarranted.» — le concede la razón a la crítica de las fuentes antes de defenderlas.

«They were, after all, bowdlerized to an unknown but significant extent, as can be seen from Johannes Weyer’s note to the reader in the Pseudomonarchia Daemonum in which he admits that he had deliberately omitted passages to render the whole of the work unusable.» — lo que atribuye a la nota al lector de la Pseudomonarchia Daemonum: Weyer admite haber omitido pasajes para dejar la obra inservible.

«With one of his stated source texts, Empto. Salomanis by the elusive magician “T. R.,”2 being untraceable, and with the Goetia section of the Lesser Key of Solomon displaying a number of unexplained alterations to an apparently common source, the chances of each individual text carrying enough information to fully unlock workable systems of magic is doubtful.» — los dos obstáculos que suma: la fuente de Weyer *Empto. Salomanis* del mago *T. R.* resulta ilocalizable, y la Goetia de la Lesser Key trae alteraciones inexplicadas de un original aparentemente común.

«Confounding this further is the instruction in the Lemegeton that in order to work with any of the spirits contained within its pages, it is first necessary to call upon their King, the precise details of which, with a few notable exceptions, are not provided.» — y el tercero, que es de método: el Lemegeton manda llamar primero al rey del espíritu y casi nunca dice cómo.

«With the introductory list of this text having the name of the Cardinal King Amaymon missing and the subsequent list having the name of the Cardinal King Equi (Egin) missing, we can assume that by combining the two lists together, a larger, more holistic grimoire of fifty-four names can be produced.» — su reconstrucción por combinación de las dos listas, apoyada en que a cada una le falta un rey cardinal distinto.

«Examining this text alongside another parallel document, the Officium de spiritibus found in the Folger Manuscript v.b.265 provides a means to elaborate on the spirit names of the Pseudomonarchia Daemonum and Lemegeton synoptically.» — y el segundo documento que coteja: el *Officium de spiritibus* del manuscrito Folger v.b.26.

«The means of understanding which of the Cardinal Kings rule the spirits found in the Livre des Esperitz, Pseudomonarchia Daemonum, and Lemegeton is rooted in the formula of the second of the two spirit lists in the aforementioned Officium de spiritibus (herein cited as the Book of Offices), which provides four lists of twelve major spirits under the power of Oriens, Amaymon, Paymon, and Egin.» — la clave que declara para adjudicar reyes cardinales: la segunda lista del Book of Offices, con cuatro series de doce espíritus mayores.

«By analyzing the forty-eight spirits that come under these kings, many of the identities of the spirits featured in texts such as the Lemegeton are corroborated into those of the Book of Offices, which in turn provides many of the Lemegeton spirits with the names of the Elemental Kings they are ruled by.» — y lo que dice obtener de esos cuarenta y ocho espíritus: corroborar identidades del Lemegeton y darles el nombre del rey elemental que las rige.

«For the spirits that still fall outside of this list,7 efforts have been made to identify which spirits they share essential characteristics with and, where possible, use these sympathies to unravel more complete clues to their identities and their correct rulers.» — el procedimiento declarado para los que quedan fuera de esa lista: identificar simpatías con espíritus de características esenciales compartidas.

«As discussed above, the spirits featured in this work, whether fair or foul by nature, are postulated to be divine messengers of the same class of beings that Plato referred to as daimones, which he classified as being “gods,” “the children of the gods,”10 or “messengers from the gods,”11 which all provide a degree of concordance» — su postulado de fondo: los espíritus del libro, benignos o malignos, son mensajeros divinos de la clase que Platón llamó *daimones*, dioses, hijos de los dioses o mensajeros de los dioses.

«In celestial terms, the spirits examined resonate with all seven of the classical planets, though particular emphases appear to be placed on Saturn, Sol, Luna, and Mercury. Of the various types of powers they display across the entirety of their celestial influences, the most voluminous are those which relate to giving truthful answers of any questions asked in order to obtain knowledge of the events of the past, present, and future, the liberal sciences, philosophy, the mechanical arts, hidden secrets, the locations of treasures, the origins of the world, divinity and spirits, magic, the virtues of herbs, stones, trees, and animals, and knowledge of the stars and planets.» — el resultado que declara del cotejo: los espíritus resuenan con los siete planetas clásicos, con énfasis en Saturno, Sol, Luna y Mercurio, y su facultad más voluminosa es dar respuestas verdaderas.

«Detailed examinations of the names of the spirits have been used to determine the fundamental spiritual, symbolic, and mythological expressions that are being expressed through the names attributed to them. This method most often applies the use of the Hebrew, Greek, and Latin languages— or the combination of any of these together—in what are herein labeled as polylinguistic conjunctions.» — su segundo método, el de los nombres: conjunciones polilingüísticas de hebreo, griego y latín.

«The precedents for such conjunctions are accounted for in the introduction to Book IV of the Book of Abramelin,13 in the Ars Notoria, and in John of Morigny’s remedial account of the Notary Art in Liber Visionum.» — y los precedentes que alega para ese método: el libro IV del Abramelin, la Ars Notoria y el *Liber Visionum* de Juan de Morigny.

«In the Abramelin, it is stated that “in a simple word you can speak three languages,” which an analysis of the names in the magic squares provided in the various versions of that text confirms as being predominantly comprised of words of Greek, Latin, and Hebrew origin.» — lo que cita del Abramelin —que en una palabra simple se pueden hablar tres lenguas— y lo que dice hallar corroborado al analizar los cuadrados mágicos.

«The connotation of the egg in this context is that of the Orphic egg girt with a serpent that hatched the primordial deity Phanes,» — el huevo órfico ceñido por la serpiente del que sale Phanes; la frase sigue en la plana siguiente.

«the hermaphroditic “manifestor” or “revealer” of light. The “word” or “message” that this messenger brings is equitable with spiritual enlightenment or the apprehension of the divine logos.» — y su lectura del nombre: Phanes como manifestador o revelador hermafrodita de la luz, y el mensaje como iluminación espiritual o aprehensión del logos divino.

«One candidate for the identity of this text, the Livre des Esperitz,3 is a whole and unadulterated manuscript4 compiled in France in the fifteenth or sixteenth cent» — el candidato que propone para el *Liber Officiorum Spirituum*: el Livre des Esperitz, manuscrito entero y sin adulterar compilado en Francia en el siglo XV o XVI; la frase se corta en el cambio de plana.

«ductory sequence of forty-four spirits followed by another list of forty-six mostly overlapping entities.» — y su contenido, ya en la plana siguiente: cuarenta y cuatro espíritus seguidos de otros cuarenta y seis que en buena parte se solapan.

«magical practices are ancient, the relationship between them has drifted into a precarious position in recent times. Modern astrology often appears to have become segregated from its magical past, while many modes of modern magic neglect the practical application of sophisticated astrological principles. The syncretism» — así abre la introducción: los precedentes son antiguos, la relación llegó a posición precaria, y el diagnóstico tiene dos mitades —la astrología moderna separada de su pasado mágico y la magia moderna sin aplicación práctica de principios astrológicos elaborados.

«guages used to four, while in Liber Visionum, Arabic is also added to take that total to five.» — el cómputo de lenguas de las conjunciones polilingüísticas: cuatro con la Ars Notoria y cinco con el árabe del *Liber Visionum*; la frase viene partida desde la plana anterior.

«While it essentially remains a separate system of magic altogether, the names of the servitors found listed in the Abramelin reveal a few concurrences with the names of the spirits found in the Solomonic grimoires. This is also the case with the Abramelin’s word squares, which are primarily constructed by the combination of a word that symbolizes the magical effect of the square with names of the servitors of the square’s rulers, but also contain the appearance of spirit names found in grimoires such as the Lemegeton.» — lo que dice del Abramelin: sistema aparte, pero con nombres de servidores concurrentes con los de los grimorios salomónicos y con nombres del Lemegeton dentro de sus cuadrados de palabras.

«As these connections are considered to be truly relevant only when their powers also bear clear correspondences to those of the square in question, this is not something that has been applied haphazardly, so only a small number of examples of these correspondences are included in this work.» — el criterio restrictivo que se impone para esas concurrencias: solo cuando los poderes se corresponden también.

«Of the examples found, the strongest two are those relating to the spirits Barbais and Andromalius, whose names can be found in squares relating to the abilities to prevent magic from working and recovering any item of stolen property.» — los dos casos que da por más fuertes: Barbais y Andromalius, en cuadrados de impedir la magia y de recobrar lo robado.

«Because of the strength of some of these concordances,14 it can be postulated that there is a common but as yet unidentified link between the Abramelin Squares and the other Goetic grimoires of the period.» — y lo que postula a partir de ellos: un vínculo común todavía no identificado entre los cuadrados del Abramelin y los grimorios goéticos de la época.

«Although Abraham of Worms erroneously stated that planetary magic is without merit, his argument can be explained by considering his statement that the squares, which are preexisting talismans on which the spirits have already sworn their oaths, come under the direction of the Holy Guardian Angel, thereby abrogating any further observances of celestial conditions.» — su lectura de Abraham de Worms: la negativa a la magia planetaria se explicaría porque los cuadrados ya son talismanes juramentados bajo la dirección del Santo Ángel Guardián.

«One factor of celestial timing that is hinted at in his work, however, is the observation of the position of the Sun, as each of the Cardinal Kings is stated to give a familiar to the magician that can be worked with for specific six-hour divisions of the day.» — el factor de tiempo que sí halla insinuado ahí: cada Rey Cardinal da un familiar para una división de seis horas del día.

«This is also the case with the chapter that deals with the reanimation of a corpse, as each square in that chapter relates to a specific quarter of the day. As is discussed later in this work, this also reveals an essential connection between the four Cardinal Kings and each of those diurnal quarters.» — y el segundo indicio, en el capítulo de la reanimación de un cadáver, donde cada cuadrado corresponde a un cuarto del día.

«With Phanes, the archetypal bearer of the light, being reflected in the person of Lucifer in the hierarchies of the grimoires, it is postulated that Lucifer, as the Father of all Devils, is the sole progenitor of the daemonic entities studied in this work and therefore represents the same hermaphroditic principle of illumination as Phanes does.» — el postulado del que cuelga toda la jerarquía: Lucifer como Padre de todos los Diablos, único progenitor de las entidades estudiadas y mismo principio hermafrodita de iluminación que Phanes.

«From their coupling came a host of lower reflections that reflect emanatory elements of their forebears, as is seen in “male”15 spirits such as Baall, Berith, Belferth, and Beliall, and “female” spirits such as Bileth, Oriens, Paymon, Semper, Suchay, and Gremory.» — las reflexiones menores que hace descender de esa pareja, repartidas en *masculinos* y *femeninos* con las comillas del propio texto.

«These pairings represent a principle herein defined as the syzygy, being the opposing male and female elements united in one being.» — la definición de *syzygy* que el libro propone: elementos masculino y femenino opuestos unidos en un solo ser.

«In the case of the grimoires the ultimate syzygy comes in the form of Lucifer, who, like the symbol of Baphomet, appears as a totem of spiritual unification, but has been divided into distinct female and male emanations following his fall into the divisive and obscure realm of matter.» — y Lucifer como la syzygy última, comparada con el símbolo de Baphomet y dividida en emanaciones tras la caída en la materia.

«The appearance of this principle within the ranks of the grimoire spirits provides a model in which they are ultimately seen as fragmentations of Lucifer into a plethora of individual and independent personalities who can be worked with separately but should ultimately be seen as a holistic spiritual collective that in many ways reflects the splintered spiritual state of humanity signified by the Tower of Babel.» — el modelo que saca de ahí: los espíritus como fragmentaciones de Lucifer, trabajables por separado pero colectivo espiritual, con la Torre de Babel como figura del estado escindido de la humanidad.

«Astaroth, prince of Hell, from J. A. S. Collin de Plancy, Dictionnaire Infernal, Paris: 1863. Illustration by Louis Breton.» — el pie de la lámina de Astaroth, tomada del *Dictionnaire Infernal* de Collin de Plancy en la edición de París de 1863, con ilustración de Louis Breton.

«With this in mind, further attempts are made in this work to define emanatory relationships between spirits who have obvious similarities between their names, functions, and physical forms as well as those spirits who bear obvious similarities to other divine or daemonic figures throughout the religions and mythologies from cultures as varied as Egypt, Persia, Mesopotamia, Rome, and Greece to the more recent folklore of medieval Europe.» — el alcance comparativo que se propone: relaciones emanatorias entre espíritus de nombre, función y forma semejantes, y con figuras divinas de Egipto, Persia, Mesopotamia, Roma, Grecia y el folclore medieval.

«Despite these reflections, it is not necessarily postulated that the similarities between these spirits and certain gods are definitive proof that those spirits are those gods, but rather that they represent emanations or continuations of their identities into evolved (or degraded) forms.» — y el límite con que acota esas semejanzas: no las presenta como prueba de que los espíritus sean esos dioses, sino como emanaciones o continuaciones evolucionadas o degradadas.

«Although there is an element of foreboding about many of the spirits studied, this does not necessarily equate them to be representatives of “the forces of evil” in the dualistic paradigm that was pervasive at the time the grimoires were written.» — niega que el carácter ominoso de muchos espíritus los vuelva representantes de las fuerzas del mal en el paradigma dualista vigente cuando se escribieron los grimorios.

«Just as many human beings or natural forces have violent or unpleasant characteristics, so too do spirits. The key to working with such entities, if desired, is to be aware of one’s motivations and desires, which can involve questioning one’s integrity and wisdom by recognizing thoughts, behaviors, and actions one may be incentivized to perform which appear to be at odds with one’s behaviors.» — su analogía y su advertencia práctica: los espíritus tienen rasgos violentos como los humanos o las fuerzas naturales, y trabajar con ellos exige examinar los propios motivos.

«As such, working with spirits of a subversive nature may lead one to stray further away from one’s natural psychological, aesthetic, or emotive sensibilities without even realizing it.» — el riesgo que enuncia: los espíritus de naturaleza subversiva pueden alejar al operador de sus propias sensibilidades sin que lo advierta.

«While such work can be of benefit as a means of dissolution or testing the nature of one’s psychic strata, it is advisable to take whatever advice one deems fit from texts such as the Book of Abramelin, the Ars Notoria, and the Greater Key of Solomon, which all recommend periods of abstinence, cleansing, fasting, and prayer before performing evocatory works so that the work that follows is done with forethought and a state of clarity.» — y la precaución que recomienda, apoyándose en el Book of Abramelin, la Ars Notoria y la Greater Key of Solomon: abstinencia, limpieza, ayuno y oración antes de evocar.

«To guard oneself further, performing banishing rituals and testing the identities of spirits, as recommended in texts such as Aleister Crowley’s Liber O, should also be considered.» — la segunda precaución, con el *Liber O* de Aleister Crowley como referencia: rituales de destierro y prueba de la identidad de los espíritus.

«With the development of knowledge being the foremost aspect of their purpose, the primary magical function in working with daemonic beings is the development of the mind into an intellectual and intuitive tool that may be turned toward matters both mundane and mysterious.» — la función mágica que declara primera al tratar con seres daimónicos: desarrollar la mente como herramienta intelectual e intuitiva.

«Yet, at the same time, they can often feature as objective entities delivering extraneous knowledge to the individual in ways that seem to transcend corporeal processes.» — y a la vez los presenta como entidades objetivas que entregan conocimiento externo por vías que dice trascender lo corpóreo.

«Neither are their powers strictly limited to the internal plane, as they are frequently reflected in the mirror of external reality, coming to manifestation as either synchronicities or alterations in the material world.» — el pasaje que Skinner entrecomilla en su prólogo: los poderes no se limitan al plano interno y se reflejan como sincronicidades o alteraciones del mundo material.

«This can, and does, lead to the physical appearance of spirits, though the precise methods of producing such effects are not covered in this work.» — con el límite declarado en la misma frase: la aparición física ocurre, pero los métodos para producirla quedan fuera del libro.

«What is recommended, however, is an openness to the celestial sympathies suggested herein. These have been laid out in the analysis of each of the spirits covered and include factors such as the position of the Sun, the Moon, and any other relevant planet in the signs and decans connected to those planets or, in the cases of the fixed stars and Lunar Mansions, the position of the Moon in its transits and aspects.» — lo que sí recomienda: apertura a las simpatías celestes, listadas espíritu por espíritu con posición del Sol, la Luna y el planeta pertinente en signos y decanos, y la Luna en tránsitos y aspectos para estrellas fijas y mansiones.

«For the most part, these recommendations are theoretical, although a good degree of proof has been achieved in practice by the author with a number of the spirits featured.» — y la reserva sobre su propio estatuto: en su mayor parte las recomendaciones son teóricas, con prueba práctica del autor en varios espíritus.

«The decision to take the advice given with regards to their astrological sympathies is again left up to the practitioner, though the underlying theory of this work is that daemons are ultimately of celestial origin and can therefore be worked with to greater effect when such sympathies are factored in to one’s preparations.» — deja la decisión al practicante y enuncia la teoría de fondo: los daimones son de origen celeste y rinden más cuando se computan sus simpatías.

«Geocentric universe and the hierarchies of cherubims and seraphims. From the Nuremburg Chronicle, 1493.» — el pie de la lámina del universo geocéntrico, tomada de la Crónica de Núremberg de 1493.

«is theorized to come a male and female pairing who are known as Belzebuth and Astaroth in the grimoires, though in the ancient religions they were known by names such as Ba’al and Ashtoreth, Tammuz and Ishtar, Set and Nephthys, Eshmun and Astronoë, Adonis and Aphrodite, and many more.» — y la pareja resultante, Belzebuth y Astaroth en los grimorios, con la serie de nombres antiguos que le hace corresponder.

«Many of the phenomena the spirits produce, such as the sudden appearance of armies or castles as well as the ability to journey to any part of the world in an instant,» — los fenómenos que enumera —ejércitos y castillos súbitos, viaje instantáneo—; la frase se corta en el cambio de plana.

«are “astral” in nature and thus take place within the individual sensorium.» — y su adjudicación, ya en la plana siguiente: son de naturaleza astral y ocurren dentro del sensorio individual.

«A lthough it may not be apparent beyond the often arbitrary attributions of the ranks of particular spirits to certain planets in the Lesser Key of Solomon, the daemons of the late medieval grimoires have an essentially astrological nature.» — la tesis con que abre el capítulo I: pese a lo arbitrario de las adscripciones planetarias de la Lesser Key, los daimones de los grimorios tardomedievales son de naturaleza astrológica.

«To understand why this is so, it is first necessary to understand the cosmological role of daemons as the mediatory power that Plato described as being “between divine and mortal.”» — el papel cosmológico que le da al daimon, con la fórmula que atribuye a Platón: potencia mediadora entre lo divino y lo mortal.

«The ancient model of the universe was one in which astrology and astronomy were inseparable disciplines, with astrology describing the study of the effects of celestial bodies on earthly events and astronomy describing the physical movements of those bodies.» — la distinción de oficios que sitúa en el modelo antiguo: la astrología estudia los efectos de los cuerpos celestes en lo terrestre y la astronomía sus movimientos físicos.

«Today, as separate disciplines, they couldn’t be more different, with astrology being of no practical use to the astronomer due to it having no place in the world of hard, observable science.» — y el estado actual que constata: separadas, la astrología no sirve al astrónomo por no tener sitio en la ciencia observable.

«For discerning astrologers, this should be neither surprising nor disheartening, for they do not regard their art to be a material science that can be proved and reproduced under laboratory conditions, but rather as a fundamentally spiritual discipline which, like theology and metaphysics, goes far deeper in its analysis of existence than the exoteric disciplines of science.» — su réplica: el astrólogo no tendría por qué desanimarse, porque no toma su arte por ciencia material reproducible en laboratorio sino por disciplina espiritual.

«Yet neither are they mere props for mystical pop psychology.» — y el otro flanco que niega en la misma página: tampoco son accesorios de psicología pop mística.

«They are, at their core, preternatural phenomena that pervade our existence in a subtle manner and influence the world and everything in it in a range of unseen and immeasurable ways.» — lo que sostiene que son: fenómenos preternaturales que impregnan la existencia de modo sutil.

«Existing within the context of Aristotelian metaphysics and Plotinian emanationism, the framework of the spiritual model of the universe has its origins in the concept of the Unmoved Mover, which, by the act of contemplation, “overflowed” its intellect or nous to create a succession of other “intellects.” Each of these intellects, on repeating the pattern of contemplation upon both themselves and the First Mover, went on to create its own “sphere” of the cosmos to dwell in before a subsequent intellect emanated from them and repeated the process.» — el marco que declara —metafísica aristotélica y emanacionismo plotiniano— con el Motor Inmóvil que desborda su nous en una sucesión de intelectos, cada uno creando su esfera.

«The first of these spheres is the Primum Mobile, which moves all other spheres below it; then come the spheres of the twelve Zodiacal signs, the fixed stars, and the extra-Zodiacal constellations; then come the seven spheres of the planets; then, finally, come the sublunary sphere and the elements of Fire, Air, Water, and Earth, or physical matter, that lie below it.» — el orden de esferas que enumera: Primum Mobile, signos zodiacales con estrellas fijas y constelaciones extrazodiacales, siete esferas planetarias y la esfera sublunar con los cuatro elementos.

«However, with the observable universe as we now understand it having no geocentric basis, no planetary or Zodiacal “spheres,” no Primum Mobile, and no fixed boundaries, the relevance of these ancient concepts in the context of modern knowledge only serves a symbolic function.» — y la concesión que hace enseguida: sin base geocéntrica, sin esferas y sin Primum Mobile, esos conceptos solo cumplen función simbólica en el conocimiento moderno.

«What remains most relevant of such a model of the universe, perhaps, is the notion of a remote Principle in which the cosmos originated in both astronomical and astrological terms.» — lo que dice que sí queda en pie del modelo: la noción de un Principio remoto donde el cosmos se originó.

«In its original rendering, this Principle is not equitable to the personalized, anthropomorphic entity that divides theists and atheists alike, but is an impersonal, ineffable Being that remains detached from, disinterested in, and possibly even unaware of the by-products of its contemplation of itself.» — y cómo lo caracteriza: no la entidad antropomórfica que enfrenta a teístas y ateos, sino un Ser impersonal e inefable, acaso ignorante de los subproductos de su contemplación.

«The spiritual and mechanical products of its nous, however—that is, the emanated beings that populate a cosmos in which the existence of magic is considered—are a different matter; for they are at the same time immanent in the universe, aware of it, and directly involved in its governance.» — el contraste que traza: los seres emanados sí son inmanentes al universo, conscientes de él e implicados en su gobierno.

«These include the highest gods of the ancient pagan religions, the demiurge of the Gnostic systems, and the thrones, cherubs, and seraphs of the Judeo-Christian religions, all of which sit in exalted positions in the cosmic order but are not beyond it.» — quiénes entran en ese primer orden: los dioses supremos paganos, el demiurgo gnóstico y tronos, querubines y serafines, todos dentro del orden cósmico y no más allá de él.

«The second order of such beings is daemons, which are also celestial in nature but have a direct effect» — el segundo orden, los daimones, también celestes; la frase se corta en el cambio de plana.

«Such views are expressed in the works of medieval Neoplatonists such as Anselmi da Montolmo, who stated that all things within the observable material world are governed by the planets, stars, and constellations that the celestial intelligences preside over, while the daemons in their service each have their own specific natures and motions that are in accord with their celestial governors.» — la autoridad que invoca, Anselmi da Montolmo: lo material lo gobiernan planetas, estrellas y constelaciones bajo las inteligencias celestes, y cada daimon tiene naturaleza y movimiento acordes con su gobernador.

«While this source remains remote and unknowable to the beings that emanated from it, it is still integrally bound to them through a celestial web that teems with energies that interact with each other in inseparable ways both seen and unseen.» — la red celeste que postula: la fuente permanece remota e incognoscible y a la vez ligada a lo emanado.

«Though accounted for very differently from the model postulated by Ptolemy, the essence of this pantheistic cosmos, in which everything in the universe is filled with the same divine fire, allows for a view of the world in which celestial intelligences and daemons still have a part to play in the governance of matter.» — lo que conserva del cosmos panteísta frente al modelo ptolemaico: inteligencias celestes y daimones siguen teniendo parte en el gobierno de la materia.

«According to texts such as the Picatrix, a prime method for effecting such changes is through the creation of talismans.» — el método que atribuye al Picatrix para obrar esos cambios: la confección de talismanes.

«In the traditions attributed to Hermes Trismegistus,3 a talisman is created by crafting a material basis that reflects the nature of the celestial intelligence or daemon whose influence is being sought by making a fitting image out of the appropriate materials at a time when the correct astrological conditions are in place.» — y la definición de talismán que adscribe a las tradiciones de Hermes Trismegisto: base material que refleja la naturaleza de la inteligencia buscada, hecha en el momento astrológico correcto.

«Each type of talisman is created in accordance with precise celestial conditions according to the rules of Elective Astrology, which include, in the instance of fixed star Talismans, the Moon forming a conjunction with the Ascendant or Midheaven and the star being worked with4 while forming no aspects with malefic planets such as Mars and Saturn and not being combust with the Sun.» — las condiciones de la astrología electiva que enumera para el talismán de estrella fija: conjunción de la Luna con Ascendente o Medio Cielo y con la estrella, sin aspectos maléficos y sin combustión solar.

«When these astrological conditions are all correct, the talisman itself is constructed of the material bases that are in sympathy with the celestial body.» — y el segundo requisito: la materia del talismán en simpatía con el cuerpo celeste.

«On mirroring its nature, the celestial intelligence of that body, which also has its own specific seal6 and image,7 has a magical effect upon the elemental basis, imbuing it with its spiritual qualities so that it becomes a living telesmatic embodiment of that intelligence, to which Ficino attests when he states that the celestial energy that is transferred into talismans comes from the “living and perceiving” rays of the stars that “shine forth» — el efecto que describe —el talismán como encarnación telesmática viva de la inteligencia— y lo que cita de Ficino sobre los rayos vivientes de las estrellas; la frase se corta en el cambio de plana.

«He continues by informing us that these energies fluctuate according to the movements of the celestial bodies they originate from by “penetrat[ing] in a moment the mass of the earth,” going straight to its center before permeating metals and precious stones when they are engraved with their images.» — lo que sigue citando de Ficino: las energías fluctúan con los movimientos celestes, penetran la masa de la tierra y permean metales y piedras al grabarlas con sus imágenes.

«These images then take on the qualities of the rays and bring with them marvelous gifts from the imaginations and minds of the celestial spirits that emanate them.» — y el resultado que Ficino le atribuye a las imágenes grabadas.

«The intelligences and daemons from which the celestial rays of the Zodiac signs and fixed stars emanate are those connected to the Eighth Sphere in the Ptolemaic Cosmos.» — la localización que da a esas inteligencias: la Octava Esfera del cosmos ptolemaico.

«Like the myths and gods that the constellations represent, the celestial forces that astrologers seek to study have impressed themselves into the» — lo que dice de las fuerzas celestes que la astrología estudia; la frase se corta en el cambio de plana y sigue con la experiencia humana de la mente, el alma y el universo.

«human experience of the mind, the soul, and the universe in ways that are not measurable or reproducible by purely materialist theories.» — y su continuación en la plana siguiente: modos que las teorías puramente materialistas no miden ni reproducen.

«They may be used, for instance, as surrogates for planets of a similar nature in an elective chart when the required planet is not aspected with the Moon,9 and their influences as bringers of sudden changes when aspected with the appropriate planets are also something that can be harnessed to great effect.» — el uso que propone para las estrellas fijas: sustitutas de un planeta de naturaleza semejante cuando el requerido no aspecta a la Luna, y portadoras de cambios súbitos.

«As the talismanic formula cited by Ficino reveals, magical power has a stellar origin, which can be manipulated by understanding the relationship between celestial entities and their manifestations in the material world.» — lo que saca de la fórmula talismánica de Ficino: el poder mágico tiene origen estelar y se manipula por la relación entre entidades celestes y sus manifestaciones materiales.

«These archons are the same entities that St. Paul calls “thrones or powers or rulers or authorities”11 that exist “in heaven and on earth, visible and invisible” and whose function is to sway and control worldly affairs.» — la identificación que propone con los tronos, poderes, principados y autoridades de San Pablo.

«With his description of them as “spiritual forces of evil in the heavenly realms,”12 Paul’s view of the archons bears a resemblance to the Gnostic idea that the celestial daemons work in opposition to spirit and therefore act as the source of all evil.» — y el parecido que señala entre la visión paulina y la idea gnóstica de que los daimones celestes obran contra el espíritu.

«It is these forces, not flesh and blood, Paul suggests, that Christians struggle against, as they represent “the cosmic powers over this present darkness.» — lo que le atribuye a Pablo sobre contra qué luchan los cristianos.

«In Gnostic texts such as The Apocryphon of John and The Holy Book of the Great Invisible Spirit, these Authorities or Exousiai are divided into groups of seven or twelve names, with the seven being equitable to the planets of the Solar system, while the twelve, given in Figure 1, govern the movements of the stars and constellations and are equitable to the celestial intelligences of the Eighth Ptolemaic Sphere.» — las dos series de Autoridades o *Exousiai* que localiza en el Apócrifo de Juan y el Libro Santo del Gran Espíritu Invisible: siete equiparables a los planetas y doce a las inteligencias de la Octava Esfera.

«Figure 2. Welburn’s attribution of the Zodiacal Signs to the Twelve Authorities.» — el pie de la figura que adjudica la correspondencia a Welburn, no a sí mismo.

«These attributions present some interesting possibilities, as they start with Leo, possibly due to it being a sign that begins with a Saturnian decan in the Chaldean system, in which the order of planetary progression begins with the slowest of the planets and ends with the Moon, which moves the quickest.» — la razón que conjetura para que la serie empiece en Leo: decano saturnino inicial en el orden caldeo, del planeta más lento al más rápido.

«Kalila-Oumbri, may be considered a polylinguistic conjunction pertinent to the lengthening nights of the autumnal equinox in Libra, with Kalila coming from the Hebrew ( הלילהha-lilah), “the night,” and the Latin word Umbri, meaning “darkens.”» — su primera conjunción polilingüística aplicada: Kalila-Oumbri para las noches que se alargan en el equinoccio de otoño, con el hebreo en alfabeto original dentro del verbatim.

«In this arrangement it can also be seen that the two signs ruled by Mars find themselves aligned with the phonetically similar words Yabel and Yobel, which originate from the Hebrew words יבל (ybl), “to bring forth,” and ( יובלyobl), “A Ram’s Horn,” the second of which neatly aligns with the symbolism of the sign of Aries.» — la segunda: Yabel y Yobel para los dos signos de Marte, con el cuerno de carnero alineado con Aries.

«Capricorn, known esoterically as the “Gate of Gods” due to its being the portal through which human souls were believed to pass when departing this world, is given to Cain, the first death-bringer, whom the Cainite sect saw as a manifestation of the higher divinity that lay beyond the demiurge.» — Capricornio como Puerta de los Dioses y su adjudicación a Caín, a quien la secta cainita tenía por manifestación de la divinidad superior al demiurgo.

«While Cain’s title “The Sun” might usually be more associable with Cancer, where it reaches its zenith, or Leo, which it rules, it is in the sign of Capricorn that the Sun finds its rebirth after the time of greatest darkness, the winter solstice, has passed.» — la objeción que él mismo se plantea sobre el título *The Sun* de Caín, y su respuesta por el renacimiento solar tras el solsticio.

«In this context, the Sun’s birth also relates to Cain being the firstborn human, while his brother Abel—the first human to suffer death—is positioned in the adjacent Saturnian sign of Aquarius.» — y el complemento: Caín primer nacido y Abel primer muerto, en el signo saturnino contiguo.

«While these designations fit together rather well, the true knowledge of which archon governs which sign cannot be confirmed in any definite way, and it may be the case that no exact designations to the signs were ever attributed to them.» — y la abstención que declara enseguida: no hay modo de confirmar qué arconte rige qué signo, y acaso nunca se les adjudicaron signos.

«Despite such uncertainties, what does remain clear is the fact that Gnostic cosmology rests firmly upon astrological principles with the planetary and Zodiacal spheres being perceived as cosmic realms governed by hierarchies of divine or daemonic entities.» — lo que sí da por firme pese a esa incertidumbre: la cosmología gnóstica descansa en principios astrológicos.

«Figure 3. House Names given by Manilius with further elaborations by Firmicus.» — el pie de la tabla de nombres de las casas, adjudicada a Manilio con elaboraciones de Fírmico.

«From Firmicus’s explanations, it is notable that the least fortunate Houses are those that form no aspect to the Ascendant, while the most fortunate are those that form Trine or Square aspects to it.» — lo que observa en esa tabla sobre la fortuna de las casas según su aspecto al Ascendente.

«Also notable is the appearance of the two benefics, Venus and Jupiter, in the Houses attributed to the Good Daemons, while the two malefics, Mars and Saturn, appear in those named “Bad Fortune” and “Evil Daemon.”» — y el reparto de benéficos y maléficos entre las casas de los daimones buenos y malos.

«This practice is reflected upon in Ptolemy’s Centiloquium,14 where it is stated that ancient wise men used to manufacture talismans when the planets were entering similar faces of the heavens, due to them being “subordinate to the celestials.”» — lo que cita del *Centiloquium* de Ptolomeo sobre los sabios antiguos y la fabricación de talismanes.

«Ficino recalls15 that the Arabic astrologer Haly Abenragel elucidated upon this in his commentary on the Centiloquium, stating that a telesmatic image of a serpent “can be formed when the Moon enters the celestial Serpent or aspects it favorably,” and that “the image of a scorpion can be formed when the Moon enters the sign Scorpio and this sign is occupying one of the four cardines.”» — lo que Ficino recuerda de Haly Abenragel en su comentario al *Centiloquium*: las imágenes de serpiente y de escorpión con sus condiciones lunares.

«Agrippa confirms16 that such medicinal talismans can be made under the images of the signs of the Zodiac, before providing us with more examples, as seen in Appendix III on p. 301.17» — y lo que Agrippa aporta sobre talismanes medicinales bajo las imágenes zodiacales, remitido al apéndice III.

«In Hermetic thought, the celestial plane below that of the Zodiac and above that of the planets is that of the thirty-six decans.» — la posición que da a los treinta y seis decanos en el pensamiento hermético: entre el zodiaco y los planetas.

«The concept of the decans originated in Egypt’s Middle Kingdom (2000–1700 BCE) as a means of marking the twelve nocturnal “hours” by observing the shift of each asterism’s heliacal rising as the year went by.» — el origen que les data, en el Reino Medio egipcio, como modo de marcar las doce horas nocturnas por el orto helíaco de cada asterismo.

«Over the 360 regular days of the year—the “irregular” ones being the five epagomenal days at year’s end— each of these thirty-six stars or asterisms was associated with the start of the particular ten-day week in which it rose over the Eastern horizon.» — el cómputo de los trescientos sesenta días regulares y los cinco epagómenos, con un asterismo por cada década.

«Recent research into star charts discovered inside Egyptian coffin lids clarifies their religious function by confirming that they acted as more than mere “star clocks” that measured the passage of time at night, with their more specific role being to act as a map for the souls of the dead to navigate their way into the heavens “as they rose to join the decans.”» — lo que atribuye a la investigación reciente sobre las cartas estelares de las tapas de ataúd: mapas para las almas de los muertos, no meros relojes estelares.

«Despite amendments being made as time and the precession of the Earth moved on, the flaws of using the decans as a “star clock” eventually became all too clear and led to this system falling into disuse.» — y la caída en desuso del sistema por los defectos del reloj estelar frente a la precesión.

«Due to this gradual phasing-out, the names and images of the decans, as well as their specific astronomical identities, became lost, with Sopdet, which is Sirius, remaining the only star that could be identified with any real certainty due to it being the one with which the Egyptian New Year began.» — la pérdida que consigna: nombres, imágenes e identidades astronómicas de los decanos, salvo Sopdet, que es Sirio.

«Despite this loss, what remained of the old knowledge came to influence Hellenistic astrology in Egypt’s Ptolemaic period, with the thirty-six stars and asterisms now being replaced by the equally divided dekanoi, due to their subdivision into ten-degree portions of the Zodiac, while the divine entities associated with them were now known as faces, thrones, guards, sentinels, and daimons.» — lo que sobrevivió en la astrología helenística: los *dekanoi* de diez grados y sus entidades como caras, tronos, guardias, centinelas y daimones.

«The many call them daimones; but they are not some special class of daimones, for they have not some other kind of bodies made of some special kind of matter, nor are they moved by means of soul, as we are moved, but they are simple operations of these Six-and-thirty Gods.» — el pasaje hermético que reproduce, donde se niega que los decanos sean una clase especial de daimones y se los llama operaciones simples de los treinta y seis dioses.

«Elsewhere in this passage, the decans are likened to a revolving disk propping up the wheel of the Zodiac, acting as the boundary between the seven planetary spheres and that of the Zodiac.» — la imagen del disco giratorio que sostiene la rueda del zodiaco, como frontera entre las esferas planetarias y el zodiaco.

«Like the Watchers of the Book of Enoch, these daemons are “stationed round and watching over both the Seven themselves and o’er the Circle of the All—or rather over all things in the World.”» — la comparación con los Vigilantes del Libro de Enoc, apoyada en la cita del propio pasaje.

«According to Iamblicus, these daimonic entities’ abilities to influence events can be invoked from a range of celestial and earthly sources that include the decans, the “dispensators of influxes,” the signs of the Zodiac, the stars, the Sun, the Moon, the Greater and Lesser Bear, the elements, and, finally, the world itself.» — la lista de fuentes de influjo que atribuye a Jámblico: decanos, signos, estrellas, Sol, Luna, las dos Osas, los elementos y el mundo mismo.

«This concept seems to dispute the notion of the planets “ruling” the twelve signs of the Zodiac as, rather than ruling them, they act more like administrators who moderate and process the vast celestial power filtered down to them by the “guards” and “overseers” of the decans.» — la consecuencia que saca: los planetas no regirían los signos sino que administrarían el poder celeste que los guardias y supervisores de los decanos les filtran.

«In magical works, these overseers act as the intermediaries between man and the celestial powers, functioning as the channel through which the spiritual force known as Pneumata to the Greeks, Ruhaniyaat to the Arabs, and Ruhanniyut to the Jews flowed into the material realm by the use of rituals and talismans that had a sympathetic nature to the celestial bodies they drew upon.» — el papel operativo que les da: canal por el que fluye la fuerza que llama Pneumata en griego, Ruhaniyaat en árabe y Ruhanniyut en hebreo.

«In Gnostic cosmology, these celestial entities were explained as emanations from the demiurge into authorities or archons who rule the cosmos through» — la explicación gnóstica que recoge: emanaciones del demiurgo en autoridades o arcontes; la frase se corta en el cambio de plana y sigue con la red de espíritus y servidores.

«Aligned with the traditionally chthonic twelfth segment of the Zodiac, we see the familiar» — el arranque del pasaje sobre el duodécimo segmento del zodiaco, tradicionalmente ctónico; la frase se corta en el cambio de plana.

«demonic name Belias attributed to the Watery, Lunar sign of Cancer. This sign, known esoterically as the “Gate of Men” due to it being the portal through which spirits and souls pass into the world from the outer realms, is also the sign in which the Sun begins its descent into the darkness of winter and is therefore associated with works of necromancy, which is accounted for here in its designation to Hades.» — y su continuación: Belias en Cáncer como Puerta de los Hombres, donde el Sol inicia su descenso, de ahí la asociación con la nigromancia y la adjudicación a Hades.

«verified through the words of Ornias, the first demon Solomon summons, who states that they “survey all the powers,” whereby they have contact with the celestial sphere yet are able to participate with matter if they so choose.» — lo que atribuye a Ornias, primer demonio que Salomón convoca: los daimones vigilan todos los poderes, tocan la esfera celeste y pueden participar de la materia si quieren.

«This participation was symbolized in the Book of Enoch by the Watchers’ desires to lie with the daughters of men, with the offspring of those unions—the Nefilim—representing a hybridization of celestial and material beings.» — la figura con que lee esa participación: los Vigilantes con las hijas de los hombres y los Nefilim como hibridación de lo celeste y lo material.

«Another form of hybridization is found in the representation of various daemons in the Pseudomonarchia Daemonum, in which thirty-six of the spirits described take forms that combine human, animal, and angelic species in varying degrees: a typical example of such a combination is found in the spirit Volac, who has the appearance of a boy with angel wings and rides a dragon with two heads.» — la segunda hibridación que señala, en la Pseudomonarchia daemonum: treinta y seis espíritus combinan lo humano, lo animal y lo angélico, con Volac como ejemplo.

«Others, like Asmoday and Baël, are daemons with three animal and/or human heads, while Aym, with the heads of a snake, a man, and a cat, straddles a giant viper that spits fire and destroys military camps and cities.» — y los otros ejemplos que da: Asmoday y Baël tricéfalos, y Aym con cabezas de serpiente, hombre y gato sobre una víbora que escupe fuego.

«Perhaps coincidentally, though perhaps not, these thirty-six spirits match the hybrid aspects of the demons of the decans in the Testament of Solomon, who are all stated to have heads like dogs, humans, bulls, and dragons.» — la coincidencia numérica que apunta con los demonios de los decanos del Testamento de Salomón, dicha con *perhaps coincidentally, though perhaps not*.

«According to Greenbaum,24 the animal heads that “decanate” divinities display are symbolic of the gods with whom they are associated.» — lo que adjudica a Greenbaum: las cabezas animales de las divinidades decánicas simbolizan a los dioses con que se asocian.

«In the Testament of Solomon, Ornias verifies the physical states daemons are able to take when he reveals his ability to take the shape of a comely female who takes hold of men in their sleep and “plays with them,” which denotes the ability to interact with matter and flesh, before heading back to the heavenly regions.» — lo que el Testamento de Salomón le hace decir a Ornias sobre tomar forma de mujer hermosa y volver después a las regiones celestes.

«In the celestial regions, he later reveals, demons fly among the stars where they can hear the voices of heavenly beings.» — y lo que el mismo Ornias declara del vuelo entre las estrellas.

«From this, it is clear that after appearing in material form, daemons can revert to a noncorporeal state and return to their celestial homes.» — la conclusión que saca: tras aparecer en forma material, los daimones vuelven al estado incorpóreo y a sus moradas celestes.

«As well as revealing his Aquarian origin, Ornias also confesses himself to be the offspring of the archangel Uriel, “the power of God.” This revelation prompts Solomon to command the subsequent demons to tell him which angel “frustrates” or commands them, in order that they may be properly bound.» — la confesión de Ornias como hijo de Uriel, y lo que Salomón hace con ese dato: preguntar a cada demonio qué ángel lo frustra para poder atarlo.

«By the revelationn of Uriel as Ornias’s parent, the celestial origins of daemons are further clarified; Ornias is ultimately an emanation of Uriel, one of the Seven Archangels of Enoch, rather than a slave to him.» — lo que deduce de esa filiación, con la errata del troceo en *revelationn*: Ornias es emanación de Uriel y no su esclavo.

«Following the appearance of Tephras, Solomon next conjures a cluster of seven female spirits who confess themselves to be of the thirty-three elements of the ruler of darkness.27 The names these seven give themselves somewhat reflect the female elements of the androgynous offspring of Death described in On the Origin of the World.» — las siete espíritus femeninos de los treinta y tres elementos del señor de las tinieblas, que compara con las hijas de la Muerte de *Sobre el origen del mundo*.

«Further into the list, following the appearance of Zodiacal (Ornias), sidereal (Asmodeus), Lunar (Onoskelis and Taphriel), and asterism-based (The Seven Sisters) emanations,28 the appearance of the daemons of the thirty-six decans completes the various types of celestial beings represented in this text.» — el inventario de tipos de emanación celeste que dice completar el Testamento: zodiacal, sideral, lunar, de asterismo y decánica.

«The only apparent omission in this list of categories is that of the Solar manifestation, which, as this work’s analysis for Belzebuth reveals, is represented by Beelzeboul, the central “exarch” of the daemons whose power enables all of them to take shape in matter.» — y la única omisión que registra, la solar, que adjudica a Beelzeboul como exarca central.

«When the celestial entities enter the world of human sensation in spirit form, the bodies they appear in represent a plethora of human, animal, and chimerical forms that signify their essential natures in astrological, chthonic, and mythical imagery.» — lo que dice de los cuerpos con que aparecen: formas humanas, animales y quiméricas que significan su naturaleza en imaginería astrológica, ctónica y mítica.

«The manifestations most evident are those of birds, warriors, kings, ungulates, Equidae, Canidae, Felidae, serpents, dragons, bears, angels, monsters, and various other mythological creatures, while other notable features include having multiple heads or faces, being winged, riding mounts, wearing crowns, and bearing swords, lances, serpents, and birds such as goshawks.» — el repertorio de formas que censa, con los rasgos añadidos de cabezas múltiples, alas, monturas, coronas, espadas, lanzas, serpientes y azores.

«The nature of the forms daemons take when they involve themselves with matter was noted by the fourteenth-century astrologer John Katrones, who defined them as Eidola,29 which were astrological entities who were bodiless yet still had a certain solidity.» — lo que atribuye a John Katrones, astrólogo del siglo XIV: los llama *Eidola*, entidades astrológicas sin cuerpo y con cierta solidez.

«Giorgio Anselmi, however, reports conflicting views of their corporeality and substantiality, stating that some have ethereal bodies and others Airy, or that they were not embodied at all but were completely formless but could assume mist-like bodies by manipulating the four elements.» — el desacuerdo que consigna sin armonizar: Giorgio Anselmi reporta opiniones opuestas sobre la corporeidad, desde cuerpos etéreos hasta ninguna forma.

«Nikephorus Gregoras30 follows this distinction when discussing the idea that some daemons have an irrational soul and a sort of materiality, maintaining that it is these spirits that are “subject to goeteia,” by which is simply meant “sorcery,” “witchcraft” or “magic,” though the classical distinction cited by Psellus31 is that goeteia concerns material and earthly demons, while mageia deals with the “knowledge and employment of the whole range of natural sympathies and antipathies that run through the cosmos.”» — las dos definiciones que enfrenta: la *goeteia* de Nicéforo Gregoras para espíritus con alma irracional, y la distinción de Pselo entre *goeteia* y *mageia*.

«The ultimate position of the present work is that while there are certainly distinctions between different types of daemons, they are all intermediaries between the celestial, sublunar, terrestrial, and infernal realms, and therefore all methods of magic, whether described as “high” or “low,” ultimately rely on their agency in order to succeed.» — la posición que declara propia: hay distinciones entre daimones, pero todos median entre lo celeste, lo sublunar, lo terrestre y lo infernal, y toda magia, alta o baja, depende de su agencia.

«Therefore, as there is no true duality in the types of magic that can be employed to address daemonic beings, whatever “sphere” they originate from, such distinctions are no more than ideological statements that confirm the cultural biases of the writers.» — y lo que concluye de ahí sobre las clasificaciones heredadas: enunciados ideológicos que, según él, expresan los sesgos culturales de quienes escriben.

«A full list of the powers of the thirty-six decans portrayed in the Picatrix and the works of Agrippa to which the powers and forms of the spirits examined in this work are compared can be found in Appendix IV on p. 302.» — la remisión al apéndice IV, donde pone los poderes de los treinta y seis decanos según el Picatrix y Agrippa.

«Beneath the celestial intelligences and daemons of the constellations and the thirty-six decans lie the spheres of the seven planetary archons. Their representation in myth, magic, and religion has been great, from the Seven Spirits of God in the Book of Revelation, the Chief Princes of the Book of Daniel, and the Virtues of St. Paul to the Seven Rays of Greek Gnosticism and the planetary gods of Hermeticism, they represent the manifestation of the divine force in an immanent form.» — el lugar que da a los siete arcontes planetarios y las series con que los identifica, de los Siete Espíritus de Dios del Apocalipsis a los dioses planetarios del hermetismo.

«In the Apocryphon of John, the origin of the planetary Authorities of the Solar system came from Ialdabaoth’s decision to create Seven Powers, of which the foremost was Sabaoth, the Lord of the Heavenly Host.» — el origen que el Apócrifo de Juan da a las Autoridades planetarias, con Sabaoth al frente.

«In the Diagrams of the Ophites described by Origen and Celsus, the Seven Authorities are defined in conjunction with the archons or archangels they have power over, providing us with points of comparison to the seven archangels of the Book of Enoch as well as the later attributions of the Hygromanteia and Heptameron.» — los Diagramas de los ofitas descritos por Orígenes y Celso, que usa para comparar con los siete arcángeles de Enoc y con la Hygromanteia y el Heptameron.

«In accord with the principles of emanation seen in the Apocryphon of John, where the seven planetary archons emanate into 365 angels of the Solar cycle, the Hygromanteia sees each of the seven days these archons represent split into twenty-four planetary hours» — el reparto que atribuye a la Hygromanteia: cada uno de los siete días partido en veinticuatro horas planetarias.

«Each of these powers has an angel, a daemon, and a magical purpose related to it that are in natural accord with the ruling planets of the day and hour. Of the 168 pairs of angels and daemons listed, the first pairing of each day assumes the position of rulers.» — y lo que cuelga de cada hora: un ángel, un daimon y un propósito mágico, con el primer par de cada día como regente, sobre ciento sesenta y ocho pares.

«Some of the names of the daemons present in the Hygromanteia are already familiar from the Testament of Solomon, with the names Ornai,33 Skolion,34 Tephra,35 Aziboul,36 and Ephippas appearing alongside some of the daemons from later lists such as Sitros,37 Zephar,38 Mamonas,39 Skar,40 and Androphai.41 Spanning the gap between these lists are Asmoday, whose appearance is pervasive throughout the entire tradition, and Loutzipher, who holds particular importance as the spirits’ supreme ruler.» — los nombres que reconoce compartidos entre el Testamento de Salomón, la Hygromanteia y las listas tardías, con Asmoday y Loutzipher cruzando toda la tradición.

«From this, it is apparent that the Hygromanteia acts as a bridge between the early and late Solomonic texts.» — y la función que le adjudica a la Hygromanteia: puente entre los textos salomónicos tempranos y los tardíos.

«Although its precise date of origin is unclear, with some claiming it dates as far back as the sixth century, it is more likely to be from the fourteenth to the fifteenth century.» — su datación, dicha con la divergencia dentro: hay quien la lleva al siglo VI y él la sitúa entre el XIV y el XV.

«A definite fifteenth-century text, the Heptameron, continues with this theme of planetary attributions related to days of the week by providing a catalog of angelic names, perfumes, and magical powers that can be activated under each day’s influence.» — el Heptameron como texto del XV que continúa esas atribuciones con nombres angélicos, perfumes y poderes por día.

«The planetary daemons of each day also have a clear parallel with those of Liber Juratus, with Loutzipher/Lucifer and Goulion/Guland mirroring each other (see figure 6» — el paralelo que señala con el *Liber Juratus*, con Loutzipher y Goulion espejándose.

«Following the account of Ornias, the evidence of the celestial and emanatory nature of the demons continues with Onoskelis, who is in sympathy with the “star of the Full Moon,” then Asmodeus, who is in accord with the constellation of the Great Bear. Following him comes Tephras,» — la serie que sigue rastreando en el mismo texto: Onoskelis en simpatía con la estrella de la Luna llena y Asmodeo en acuerdo con la Osa Mayor; la frase se corta en el cambio de plana.

«who, like Onoskelis, has a specifically Lunar nature, with his “star” lying in the tip of the horn of the Moon when in the south.» — y Tephras, ya en la plana siguiente, con su estrella en la punta del cuerno de la Luna al sur.

«they’re material enough to feed and feel passion, are unable to pass through solid objects, and can feel it when they are hurt or burned.» — y su contenido en la plana siguiente: bastante materiales para alimentarse y sentir pasión, incapaces de atravesar sólidos y sensibles al daño.

«From each of these seven, Ialdabaoth went on to generate six more angels, each» — la emanación en cadena que sigue en el Apócrifo de Juan; la frase se corta en el cambio de plana.

«of which then went on to create further offspring until a total of 365 angels was reached. When this process of emanation ended, the Solar cycle was established and the original seven Exousiai from which it came were given dominion over it.» — y su remate en la plana siguiente: trescientos sesenta y cinco ángeles, cerrado el ciclo solar bajo las siete Exousiai originales.

«Al-Buni’s Shams al-Ma’arif, whose references to Plato and Aristotle alongside Hermetic and Chaldean lore reveal its roots to be in Western antiquity.» — lo que dice del *Shams al-Ma'arif* de al-Buni: sus referencias a Platón y Aristóteles junto al saber hermético y caldeo le hacen situar sus raíces en la antigüedad occidental.

«Mirroring the example of the Shams al-Ma’arif and Heptameron,43 but with an origin that goes back at least as far as the Gnostic planetary talismans denoting the seven Greek vowels or seven archangels,44 are the talismans with images and suffumigations specific to the planetary divinities, daemons, and intelligences found in the Greater Key of Solomon,45 Agrippa’s Second Book of Occult Philosophy,46 and the Picatrix.47» — los talismanes planetarios con imagen y sufumigación que localiza en la Greater Key of Solomon, el segundo libro de Agrippa y el Picatrix, con precedente en los talismanes gnósticos de las siete vocales griegas o los siete arcángeles.

«Due to the sheer volume of information available in these texts, it is more conducive to summarize the general effects of each planet in its appropriate days and hours in accordance with the overview from the Key of Solomon48 as found in Appendix V on p. 308.» — la razón que da para resumir en vez de reproducir: el volumen de información de esas fuentes, remitido al apéndice V.

«As discussed in the overview of Ficino’s advice regarding the materials, it is proper to construct talismans from hard, conductive substances such as metals in order for them to retain celestial rays.» — el consejo de Ficino sobre materiales: sustancias duras y conductivas como los metales para retener los rayos celestes.

«With planetary talismans, specific types of metals are suggested to best capture the particular energies of each planet, with Saturn being associated with lead, Jupiter with tin, Mars with iron, the Sun with gold, Venus with copper, Mercury with quicksilver, and the Moon with silver.» — el reparto de metales por planeta que consigna para el talismán planetario, con Marte en el hierro.

«Ficino informs us that not only metals attract the appropriate planetary energies, but that stones and herbs do too, and the appropriate suffumigations for each planet are also attested in the Arabic traditions found in the Heptameron and the Picatrix.» — y lo que añade de Ficino sobre piedras y hierbas, con las sufumigaciones atestiguadas en el Heptameron y el Picatrix.

«Beneath the celestial realms of the constellations, decans, and planets appear the Lunar Mansions, which, with their twenty-eight evenly split manzils of 12°51ʹ, form a sublunar microcosm of the 360 degrees of the Zodiac.» — el lugar que da a las mansiones lunares: veintiocho *manzil* de 12°51ʹ que forman un microcosmos sublunar de los trescientos sesenta grados del zodiaco.

«Their division into four divisions of seven mansions with each quarter beginning at 0° of one of the Cardinal signs reveals a specific importance of the planetary number seven multiplied by the quaternity of the elements.» — la lectura numérica que propone: siete planetario por cuaternidad elemental, con cada cuarto abriendo en el grado cero de un signo cardinal.

«While linear suggestions of why this may be the case prove difficult, the addition of their constellatory origins—such as some of them49 bearing the names of the fixed stars, while others50 carry names that directly refer to the constellations they are associated with—to these numerical factors suggests that the Lunar Mansions represent the unification of constellatory, planetary, and elemental forces in the sublunary sphere.» — con su reserva delante: no encuentra explicación lineal, y lo que propone es que las mansiones unifican fuerzas constelatorias, planetarias y elementales en la esfera sublunar.

«The influences of the Mansions reveal a degree of duality in their powers, with their virtues describing various activities it is recommended to either undertake or avoid during each particular Mansion’s reign, while the creation of specific talismans under each Mansion’s influence appears to reveal the specific magical powers that can be attributed to the intelligence or daemon that rules each particular manzil.» — la dualidad que observa en las mansiones: virtudes que aconsejan hacer o evitar, y talismanes que revelan el poder del daimon que rige cada *manzil*.

«Like other celestial emanations, these intelligences have specific names, forms, and functions and are attracted to the talisman by casting a particular image into the appropriate material while utilizing a specific fumigation when the celestial conditions—in this case the Moon’s transit of a particular Mansion— are correct.» — el procedimiento con que dice atraerlas al talismán: imagen en el material apropiado y fumigación específica durante el tránsito lunar de la mansión.

«From the list of fixed stars that concur with the sidereal starting points of the mansions (see Appendix VI on p. 309), it can be seen that they are essentially stellar in nature.» — lo que concluye del cotejo con las estrellas fijas del apéndice VI: las mansiones son de naturaleza estelar.

«the Mansions represents the popular way to employ their magical effects, their sidereal placements can also be used if one wishes to work with them when the Moon makes contact with their “opening” stars.» — y la alternativa que ofrece a la división tropical: las posiciones siderales, para trabajarlas cuando la Luna toca sus estrellas de apertura.

«Considering the method used to create fixed star talismans, which involves drawing down the daemonic influence of the star in question through its contact with the Ascendant or Midheaven and the Moon, using a similar formula with the sidereal placements of the Mansions’ leading stars may prove to be auspicious in the creation of the Mansions’ talismans or evoking the particular daemons associated with those stars.» — la extensión que propone del método de los talismanes de estrella fija a las mansiones, dicha con *may prove to be auspicious*.

«The common strand between the constellatory, planetary, and sublunar spheres in relation to the influence they have on the Elemental plane of existence is their production of celestial influence through spiritual or daemonic sources.» — el hilo común que señala entre las tres esferas: producen influencia celeste por fuentes espirituales o daimónicas.

«As discussed above, the concept of spheres remains solely an area of magical metaphysics, albeit one that is beleaguered with bygone notions of moral and spiritual absolutism that state that celestial forces become subject to corruption and degeneration when they “descend” into matter.» — su objeción a la doctrina de las esferas: metafísica mágica cargada de absolutismo moral que hace corromperse a las fuerzas celestes al descender.

«While the concept of Emanationism remains a valid theological explanation for the existence of the plethora of spiritual and material entities that inhabit the cosmos, the assertion of a Thomist “moral divide” between the divine, celestial realm and the world of elemental formation beneath the sublunary sphere remains one oppositional to a universe we now know to be more unified than divided in nature.» — le concede validez teológica al emanacionismo y objeta el corte moral tomista entre lo celeste y lo elemental.

«It is better, in this respect, to retain the concept of spheres either in a purely symbolic manner or as a way of categorizing celestial bodies in terms of their relative temporal distances from the Earth.» — lo que propone en su lugar: conservar las esferas como símbolo o como clasificación por distancia temporal relativa a la Tierra.

«In the latter model, the constellatory “spheres” can be seen as the distant celestial backdrop against which the influences of decanate, planetary, sublunar, and elemental forces, each of which represents a level of increasing proximity to us, are set.» — y el modelo que dibuja: las esferas constelatorias como telón de fondo de decanos, planetas, sublunar y elementos, en proximidad creciente.

«Their “distance” in this model is no longer that between a perfect God and the fallen world of men and devils, but rather a practical reality in which the bodies of our Solar system are relatively insignificant in cosmic terms but are close in proximity, while the stars that make up the cosmos are distant but so vast in size and great in number that the combined influence of their spiritual “rays” is ultimately greater.» — el vuelco que le da a la noción de distancia: no la que separa a un Dios perfecto del mundo caído, sino la que hace mayor la influencia combinada de los rayos estelares.

«When spiritual existence is viewed as an essentially neutral construct with no particular moral or religious assumption associated with it, we find our view of daemons returning to their Platonic definition, whereby they were not viewed as inherently evil or corrupt as they are in Zoroastrian, Judeo-Christian, and Gnostic thought, but as purely intercessory forces» — la vuelta a la definición platónica que propone: daimones no malignos por naturaleza, como en el pensamiento zoroástrico, judeocristiano y gnóstico, sino fuerzas intercesoras.

«It is in such a view that daemons can be considered a mirror held up against the remote, disinterested, and ultimately amoral Cosmic God and are therefore beyond manmade distinctions of “good”» — y el espejo con que los define: reflejo de un Dios cósmico remoto, desinteresado y amoral; la frase se corta en el cambio de plana, y donde el verbatim dice *manmade* la fuente imprime el guion de fin de renglón (*man-made*).

«In this essentially Pantheistic model of the cosmos, such dualism—as well as the notion that matter is naught but a corrupted reflection of a higher reality—can be discarded.» — lo que dice descartable en ese modelo panteísta: el dualismo y la materia como reflejo corrompido de una realidad superior.

«Despite this rejection of the existential divide between spirit and matter, the world we inhabit still acts as a material medium in which the formless, spiritual influences that emanate from celestial bodies may find physical manifestation.» — y el papel que aun así conserva para la materia: medio en que las influencias espirituales sin forma hallan manifestación física.

«A comparable analogy for this is found in the heat formed by the Sun’s rays when they strike the Earth despite their having no heat in the vacuum of space where there is nothing to receive them.» — la analogía con que lo explica: los rayos solares no tienen calor en el vacío hasta que algo los recibe.

«Whatever models we use to attempt to explain the interaction between the forces of spirit and those of matter, it is clear that neither the old explanations of the physical cosmos nor the new are entirely sufficient.» — su balance sobre los modelos: ni el antiguo ni el nuevo bastan del todo.

«Whether there is ultimately a separate, nonphysical divine realm from which daemons and divinities originate can only ever be a matter of conjecture, but the nature of astral magic and religion typified by the Egyptian, Mesopotamian, and Greek cultures from which it originated—in which the celestial bodies and constellations were intrinsically connected to the abodes of the gods—suggests that the physical universe in which we dwell holds the answers to such mysteries.» — la abstención que declara sobre un reino divino no físico, y lo que aun así sugiere: el universo físico guarda las respuestas.

«In it, specific metals are attributed to each of the planets, which are then related to the infernal hierarchy by attributing the planets to the various titles of the nobility of medieval Europe.» — lo que lee en la Lesser Key: metales por planeta ligados a la jerarquía infernal por los títulos nobiliarios de la Europa medieval.

«Differing slightly from the classic correspondences of Hermeticism, the Lesser Key ascribes Saturn to lead, Jupiter to tin, Sol to gold, Venus to copper, Mercury to quicksilver, and Luna to silver, with Mars being removed from the list.» — y la divergencia que registra respecto del hermetismo clásico, con Marte fuera de la lista.

«The connection between these planets and metals to the ranks of Knight for Saturn, Prince for Jupiter, Earl for Venus and Luna combined, King for Sol, Duke for Venus, President for Mercury, and Marquis for Luna is unusual, as, with the exception of the Solar powers often evident in the Kings and the Saturnian traits of the sole Knight, Furcas,53 there are few consistent correspondences between those ranks and the particular sensibilities of each planet.» — su objeción a esa correlación: salvo lo solar de los reyes y lo saturnino del único caballero, Furcas, encuentra pocas correspondencias consistentes.

«Despite this, it remains apparent that the attribution of the ranks of the feudal system to planets and metals serves the purpose of revealing the essential esoteric links between infernal spirits, planetary energies, and the physical substances of the Earth.» — lo que sí le concede al esquema feudal: revela los enlaces esotéricos entre espíritus infernales, energías planetarias y sustancias de la Tierra.

«These attributions reveal that there is a certain relevance to the daily position of the Sun that should be considered when invoking spirits, though there is little reason evident in the pattern demonstrated, especially when instructions such as those relating to Marquises state that they may be invoked from 3 p.m. till 9 p.m. then also from 9 p.m. till dawn instead of just from 3 p.m. till dawn are considered.» — lo que rescata del esquema —la posición diaria del Sol importa— y la incongruencia que señala en las horas de los marqueses.

«Such anomalies may be suggestive of either an untold factor being behind the range of hours being divided in such ways or that the hours presented in the text are rather arbitrary and vaguely hint toward the importance of the power the Sun has over the spirits.» — y las dos lecturas que deja abiertas sin arbitrar: un factor no dicho, o unas horas arbitrarias que solo apuntan al poder del Sol.

«In this work, such elements have been simplified by assigning each six-hour quarter of the day with the cardinal direction that corresponds with the celestial position of the Sun at the time in question, which is in natural alignment with that of its Cardinal King.» — la simplificación que adopta: a cada cuarto de seis horas la dirección cardinal que corresponde a la posición del Sol, alineada con su Rey Cardinal.

«The attribution of specific ranks to certain times of day also seems rather unusual in the Lesser Key, with the chief Kings cited as being bound between 9 a.m. and noon, then from 3 p.m. till sunset, Marquises from 3 p.m. till 9 p.m., then from 9 p.m. till dawn, Dukes from sunrise till noon, Prelates or Princes in any hour of the day, Knights from dawn till sunrise or from 4 p.m. till sunset» — las franjas horarias por rango que adscribe a la Lesser Key y que llama inusuales: reyes, marqueses, duques, prelados o príncipes y caballeros.

«The final celestial consideration found in the Lesser Key relates to which of the Lunar Days should be observed when invoking the spirits.» — la última consideración celeste que localiza en la Lesser Key: qué días lunares observar al invocar.

«These are cited as the second, fourth, sixth, eighth, tenth, twelfth, and fourteenth days of the cycle when the Moon is in its waxing phase, assumedly due to the malefic nature of the waning Moon enhancing the baneful nature of the spirits.» — los siete días crecientes que la Lesser Key prescribe, con la conjetura que él añade, marcada con *assumedly*, sobre la Luna menguante.

«The inclusion of these Lunar Days reveals a similarity to the tithis of Vedic astrology,54 each of which was set over the thirty 12º intervals that mark the Moon’s synodal passage around the Earth,55 with each of its two fifteen-day cycles repeating itself in the Moon’s waning period once its midpoint had been reached at the Full Moon.» — el paralelo que propone con los *tithis* de la astrología védica, con sus treinta intervalos de doce grados del paso sinódico.

«Such patterns were also evident in the astrological systems of the Greeks,56 while the Picatrix states that the days where the Moon forms a Sextile, Square, Trine, or Opposition to the Sun were auspicious due to the Moon receiving the energies of the Sun at such times.» — los otros paralelos que aduce: los sistemas griegos y el Picatrix, que da por auspiciosos los días de sextil, cuadratura, trígono u oposición con el Sol.

«Despite these apparent similarities, none of these systems particularly fit with the pattern described in the Lemegeton, with the tithis being no more malevolent or destructive on odd-numbered days, while the aspects the Moon becomes strengthened by due to its contact with the Sun mentioned in the Picatrix roughly occur on the fifth, eighth, tenth, and fifteenth days of the cycle.» — y la negativa que consigna enseguida: ninguno de esos sistemas cuadra con el patrón del Lemegeton.

«Another possible influence over the Lunar recommendation are the days chosen to recite the various orations of the Ars Notoria, though with these being the fourth, eighth, twelfth, sixteenth, twenty-fourth, twenty-eighth, and thirtieth days of the month, they too fail to correlate in the same manner.» — el tercer candidato que prueba y descarta: los días de las oraciones de la Ars Notoria.

«With no reason apparent for this seemingly random recognition, then, it appears to be the case that such a recommendation acts as a general communication that the cycles and transits of the Moon should be regarded as important when working with spirits.» — lo que queda tras esos tres descartes: la recomendación lunar como aviso general de que los ciclos y tránsitos de la Luna importan.

«The position of this work is that it is preferable to regard the Moon’s transits through the Zodiacal signs and Lunar Mansions, with the former of these coming with a series of recommendations in the Greater Key of Solomon, which holds many solutions to the mysteries contained in the Lesser Key.» — la posición que declara propia: atender a los tránsitos lunares por signos y mansiones, con la Greater Key of Solomon como llave de los misterios de la Lesser Key.

«While attempts were made to demonstrate decanate attribution to the daemons of the Lemegeton in the works of the Golden Dawn, their basis is largely restricted to the placement of the seventy-two Shemhamephorash Angels over the daemons in the manner that is solely attributed to the inventiveness of Thomas Rudd rather than any solid, traditional basis.» — su objeción a la Golden Dawn: la adscripción decánica de los daimones del Lemegeton descansa en los setenta y dos ángeles del Shemhamephorash, que adjudica a la inventiva de Thomas Rudd.

«assigning two Shemhamephorash Angels to each of the decans does not present a problem in itself, any application to the seventy-two spirits of the Lesser Key of Solomon in strict accordance with those angels proves» — le concede que dos ángeles por decano no es problema en sí, y objeta la aplicación estricta a los setenta y dos espíritus; la frase se corta en el cambio de plana.

«difficult, not least due to the various ways that the number and sequential positions of those spirits change from text to text.» — y la razón que da, ya en la plana siguiente: el número y la posición de esos espíritus varían de texto a texto.

«Despite this, it is still possible that the Lemegeton’s final count of seventy-two spirits reflects a decanate mystery, though it is more likely to have been chosen to reflect the Arabic and Talmudic traditions surrounding the legends of Solomon, which in turn have a possible basis in the seventy-two five-day weeks of the Egyptian Solar year or the seventy-two daemonic conspirators led by Set and an Ethiopian Queen58 who slew Osiris and scattered his body parts throughout Egypt.» — las tres lecturas que deja abiertas para el número setenta y dos, sin arbitrar entre ellas: misterio decánico, tradiciones árabes y talmúdicas sobre Salomón, o las setenta y dos semanas de cinco días del año solar egipcio y los setenta y dos conspiradores de Set.

«St. Anthony is tormented by seven hell-born creatures; an engraving by Martin Schöngauer c. 1480-90. The Metropolitan Museum of Art, New York.» — el pie de la lámina de San Antonio atormentado, grabado de Martin Schöngauer fechado hacia 1480-90.

«A fundamental aspect of the astrological nature of daemons that became increasingly apparent throughout the last section is their hierarchical structure.» — así abre el capítulo II: la estructura jerárquica como aspecto fundamental de la naturaleza astrológica de los daimones.

«From the authorities and archons of the Gnostic texts and the princes and kings of the late medieval grimoires, the consistent factor in the origins of daemons is higher Zodiacal and planetary rulers who emanate “downwards” into the sublunary sphere to form distinct lesser entities who are capable of manifestation in a variety of different forms.» — el factor constante que dice hallar en el origen de los daimones, de los arcontes gnósticos a los príncipes y reyes de los grimorios: regentes zodiacales y planetarios que emanan hacia abajo.

«Pseudo-Psellus1 classifies these daemonic entities as: i. Leliourios—Fiery in nature and dwelling in the air above us having been expelled from the regions close to the moon. ii. Aerial—Daemons that roam the air around us, deceiving men’s minds, impelling them to commit unlawful and lustful acts. iii. Earthly—Daemons that roam the land around us, acting similarly to the spirits of the air. iv. Aqueous/Marine—Daemons that live in fresh and salt water, drowning all who approach them. v. Subterranean—Daemons that dwell under the Earth. vi. Lucifugus—Underworld or Charonian spirits that, hating light, dwell in cold darkness, are eminently malicious, lack sensibility, and destroy men’s intellects.» — la clasificación en seis tipos que atribuye al pseudo-Pselo, de los Leliourios ígneos a los Lucifugus ctónicos, con el aparato de numeración del propio texto dentro del verbatim.

«In these classifications, we see these sublunar daemons forming in all four of the classical elements.» — lo que lee en esa clasificación: los daimones sublunares se forman en los cuatro elementos clásicos.

«The spirits of each subtype gradually become “denser” and more malign in nature and less adaptable and intelligent the» — el gradiente que describe: más densos, más malignos y menos adaptables cuanto más abajo en la cadena; la frase se corta en el cambio de plana.

«further down the “chain” they appear, until we come to the Subterranean spirits who have a nature somewhere between the earthly and the chthonic regions, and the Lucifugi, which represent the purely chthonic spirits.» — y su remate en la plana siguiente: los subterráneos entre lo terrestre y lo ctónico, y los Lucifugi como espíritus puramente ctónicos.

«Being sublunar, they occupy a position that is marginally present in the physical world, yet not fully formed in the way that biological creatures are.» — el estatuto que les da: marginalmente presentes en el mundo físico, sin llegar a formarse como las criaturas biológicas.

«These can be thought of as denizens of the Lunar sphere of Yesod in the Qabalistic system that are particularly aligned with the Zodiacal Cycle as expressed in the twenty-eight Lunar Mansions.» — la traducción cabalística que propone: moradores de la esfera lunar de Yesod alineados con las veintiocho mansiones.

«Yet, as the previous chapter demonstrated, this is only the most immanent aspect of their manifestation, with their origins ultimately transcending the seven planets and being found in the thirty-six decans, the constellations, and the fixed stars.» — con el límite que él mismo pone: ese es solo el aspecto más inmanente, y el origen trasciende los planetas hacia decanos, constelaciones y estrellas fijas.

«As mentioned above, daemons, as Eidola, were bodiless yet still had a degree of solidity due to their essential interaction with matter and can therefore be coerced in physical ways, including the use of threats, violence, and torture in order to bring their service.» — lo que se sigue de los *Eidola* para la práctica coercitiva: al interactuar con la materia, admiten amenaza, violencia y tortura.

«In the Pseudomonarchia Daemonum’s entry for the spirit Bileth, a tool described for doing this when he proves difficult to conjure is the Chain of Spirits.» — el instrumento que la Pseudomonarchia daemonum prescribe para Bileth cuando se resiste.

«Then let the exorcist or conjuror take heed to himself; and to allaje his courage, let him hold a hazell bat in his hand, wherewithall he must reach out toward the East and South, and make a triangle without besides the circle; but if he hold not out his hand unto him, and he bid him come in, and he still refuse the bond or chain of spirits; let the conjuror proceed to reading, and by and by he will submit himselfe, and come in, and doo whatsoever the exorcist commandeth him, and he shalbe safe. If Bileth the king be more stubborne, and refuse to enter into the circle at the first call, and the conjuror shew himselfe fearfull, or if he have not the chaine of spirits, certeinelie he will never feare nor regard him after.» — el pasaje de Bileth que reproduce entero, con la vara de avellano, el triángulo fuera del círculo y la advertencia de que sin cadena de espíritus el conjurador pierde el respeto del rey.

«A clarification of the nature of the Spirit Chain, also called the Lesser Curse, appears in the Lesser Key of Solomon, in which it was described as a tool used to intimidate the spirit into submission by means of the divine names Adonai, Zabaoth, and Amioran alongside threats to intensify its infernal torment.» — la aclaración que trae de la Lesser Key sobre la Cadena de Espíritus o Maldición Menor: intimidación por los nombres Adonai, Zabaoth y Amioran y amenaza de agravar el tormento.

«The Solomonic approach of constraining through threats, punishment, and binding is not in line with this work’s understanding of how daemons should be approached.» — su desacuerdo declarado con el método salomónico de amenaza, castigo y atadura.

«daemons of a benign nature readily comply with the magician’s will with little more than a prayer or invocation; less benign ones require fumigation, sacrifice, and a ritual of conjuration; while the most malignant or stubborn of spirits require full coercion through threats and constraints in order to manifest and obey.» — la escala de trato que expone: oración para los benignos, fumigación y sacrificio para los menos, coerción plena para los más malignos o tercos.

«While the habitual practice of inflicting pain or torture on spirits is discarded in the preferred method of approach justified here, an aspect of the Spirit Chain that remains useful is that of a hierarchy that is called upon in order to manifest a spirit.» — lo que descarta y lo que conserva de la Cadena de Espíritus: fuera el dolor, dentro la jerarquía que se invoca.

«In the former, there is a monistic Devil in charge of hell’s denizens, who act as little more than slaves and are generally impotent unless God compels them to act in a particular fashion.» — el primero de los dos modelos que contrasta: el Diablo monista con esclavos impotentes salvo que Dios los fuerce.

«In the alternative view, however, daemons exist within a graded hierarchy of autonomous beings that form a chain of command from highest to lowest, with those lower down the chain being bound to the magician’s service by invoking the command of those higher up in it.» — y el segundo: jerarquía graduada de seres autónomos, donde los de abajo se atan invocando el mando de los de arriba.

«Although these lower spirits are independent entities in their own right, they can also be understood as emanations of higher spirits, some of whom mirror their progenitors so closely that they take on almost identical forms to them.» — el matiz que añade: los espíritus inferiores son entidades propias y a la vez emanaciones de superiores, algunos casi idénticos a su progenitor.

«Although the entire chain is ultimately bound top-down by the names of the Trinity, the angels, the saints, and the Virgin Mary in the magical traditions of Christendom, the names themselves are entirely variable depending on one’s religious background and can be thought of as invocations of the cosmic order from which the chain itself emanated.» — lo que dice de los nombres que atan la cadena: variables según el trasfondo religioso, e invocaciones del orden cósmico del que la cadena emanó.

«In the Gnostic texts and the Testament of Solomon, the highest name called upon was Sabaoth, a “Marsian” name of Yahweh which represents his ability to control vast heavenly armies.» — el nombre más alto que localiza en los textos gnósticos y el Testamento de Salomón: Sabaoth, nombre *marciano* de Yahvé.

«Within the hierarchy of the Testament, the ruler of the daemons subject to the power of Sabaoth is Beelzeboul.» — y quién queda por debajo de él en esa jerarquía.

«Beelzeboul’s power is a worldly, imminent one that makes spirits’ visible and physical manifestation possible and includes the ability to manipulate matter in accordance with the magical will of the one summoning them.» — el poder que le adjudica a Beelzeboul: hacer posible la manifestación visible y física y manipular la materia según la voluntad del convocante.

«Although invoking the names of Yahweh as the highest God is acceptable to use as a shorthand for the high cosmic origins of the spirits, the names of any deity of equivalent authority can be equally utilized so long as the hierarchical principles they represent are understood.» — su regla sobre los nombres divinos: los de Yahvé valen como taquigrafía y los de cualquier deidad de autoridad equivalente sirven igual.

«As the ultimate power over all such spirits, it is also feasible that the name of Lucifer, the androgynous progenitor from which all of the spirits below him emanated, may be seen as the highest link in the Spirit Chain, though the concept of the Throne of Glory from which he himself emanated should not be discarded.» — y la propuesta que hace con reserva incluida: Lucifer como eslabón más alto, sin descartar el Trono de Gloria del que él mismo emanó.

«The torture-and-torment approach is rightly seen as an unnecessarily sadistic element of the art that had little place in the pagan forms of conjuration found in the Greek Magical Papyri, in which conjurations are performed by god names alone rather than through threats of direct violence from the practitioner, as Jeu the Hieroglyphist reveals» — su objeción al método de tortura, apoyada en los Papiros Mágicos Griegos, donde la conjuración va por nombres divinos y no por amenaza.

«The notion of threatening or punishing a spirit is also notably absent in syncretic traditions such as Vodou and Quimbanda, which treat the spirits with respect and feature the development of personal relationships with them as the key to initiatory development.» — y la ausencia de la amenaza que registra en Vodou y Quimbanda, donde el desarrollo iniciático pasa por la relación personal con los espíritus.

«As an effective method of conjuring spirits without recourse to threats of torture, the hierarchy of Quimbanda demonstrates the concept of the Spirit Chain particularly well, even though practical work with its spirits does not require any form of coercion using the names of those higher up in the chain.» — Quimbanda como ejemplo de Cadena de Espíritus sin coerción.

«Although the spiritual assistants one obtains in the methodology of Quimbanda do not explicitly state that the calling of divine, hierarchical names is paramount to success, the fact that the Exus and Pomba Giras exist within a hierarchical structure that so closely resembles those of medieval grimoires, especially the Grimorium Verum, suggests that the Spirit Chain is still a factor to consider, if in a more silent and implicit way:» — el parecido estructural que señala entre Exus y Pomba Giras y los grimorios medievales, sobre todo el Grimorium Verum.

«Despite this essential similarity between the divine, hierarchical structure of Quimbanda and the grimoires of the Late Middle Ages, a very significant difference between them is the way that the spirits are approached and treated.» — y la diferencia que consigna sin armonizar: el modo de acercarse a los espíritus y de tratarlos.

«As well as mirroring the nature of the Legbas in Haitian Vodou and the spirit Scirlin in the Grimorium Verum, such gateway spirits also reflect the nature of the daemonic assistant obtained via the Spell of Pnouthis in PGM I: 42–195, which has the power to persuade gods and goddesses on one’s behalf.» — el paralelo que traza entre los Legbas del vodú haitiano, el Scirlin del Grimorium Verum y el asistente daimónico del Hechizo de Pnouthis en PGM I: 42-195.

«Of this spirit, which is also described as an angel, Pnouthis states: It is acknowledged that he is a god; he is an aerial spirit which you have seen. If you give him a command, straight away he performs the task:» — la presentación del asistente daimónico que el volumen toma de Pnouthis, descrito también como ángel; el pasaje sigue en la plana siguiente.

«he sends dreams, he brings women, men without the use of magical material, he kills, he destroys, he stirs up winds from the earth, he carries gold, silver, bronze, and he gives them to you whenever the need arises.» — lo que el papiro le atribuye al asistente en su primer tramo: sueños, muertes, vientos, oro, plata y bronce.

«And he frees from bonds a person chained in prison, he opens doors, he causes invisibility so that no one can see you at all, he is a bringer of fire, he brings water, wine and bread and whatever you wish in the way of foods: olive oil, vinegar—with the single exception of fish—and he will bring plenty of vegetables, whatever kind you wish, but as for pork, you must not ever tell him to bring this at all!» — el tramo del papiro con las provisiones y sus dos excepciones, el pescado y el cerdo, esta última con la prohibición expresa.

«And when you want to give a dinner, tell him so. Conjure up in your mind any suitable room and order him to prepare it for a banquet quickly and without delay. At once he will bestow chambers with golden ceilings, and you will see their walls covered with marble—and you consider these things partly real and partly just illusionary—and costly wine, as is meet to cap a dinner splendidly.» — el banquete que el papiro promete, con la advertencia dentro de que las cosas son en parte reales y en parte ilusorias.

«He stops ships and again releases them, he stops very many evil daimons, he checks wild beasts and will quickly break the teeth of fierce reptiles, he puts dogs to sleep and renders them voiceless.» — el tramo del papiro sobre naves, daimones malignos, fieras, reptiles y perros.

«He changes into whatever form of beast you want: one that flies, swims, a quadruped, a reptile. He will carry you into the air, and again hurl you into the billows of the sea’s current and into the waves of the sea; he will quickly freeze rivers and seas and in such a way that you can run over them firmly, as you want.» — las metamorfosis y los traslados que el papiro promete, con los ríos y mares congelados para correr sobre ellos.

«And especially will he stop, if ever you wish it, the sea-running foam, and whenever you wish to bring down stars and whenever you wish to make warm things cold and cold things warm, he will light lamps and extinguish them again. And he will shake walls and cause them to blaze with fire» — el tramo del papiro con la espuma detenida, las estrellas bajadas, el frío y el calor invertidos y los muros sacudidos.

«he will serve you suitably for whatever you have in mind, O blessed initiate of the sacred magic, and will accomplish it for you, this most powerful assistant, who is also the only lord of the air.» — el remate del papiro, que llama al asistente el único señor del aire y se dirige al iniciado bendito de la magia sagrada.

«And the gods will agree to everything, for without him nothing happens . . . And he will tell you about the illness of a man, whether he will live or die, even on what day and at what hour of night.» — y lo que el papiro dice del asentimiento de los dioses y del pronóstico de enfermedad.

«And he will also give you both wild herbs and the power to cure, and you will be worshipped as a god since you have a god as a friend.» — el cierre del pasaje: hierbas silvestres, poder de curar, y el operador venerado como dios por tener un dios por amigo.

«By obtaining such a celestial assistant—which bears a degree of similarity to the concept of the Holy Guardian Angel of Thelema and the Book of Abramelin—one has a vast repertoire of magical powers at one’s disposal, many of which are mirrored in the spirit lists of the grimoires.» — lo que saca de ese pasaje: el asistente celeste se parece al Santo Ángel Guardián de Thelema y del Abramelin, y su repertorio se refleja en las listas de espíritus de los grimorios.

«According to Lowell K. Handy,7 this hierarchy consists of Authoritative Deities, Active Deities, Artisan Deities, and Messenger Deities.» — la jerarquía cuádruple cananea que atribuye a Lowell K. Handy.

«Authoritative Deities include gods such as El and Asherah, the pantheon’s ultimate authorities, who act as “wise administrators” but take little direct action.» — el primer nivel, El y Asherah, administradores sabios que actúan poco.

«In the grimoires, this hierarchical level is related to the triad of Lucifer, Belzebuth, and Satan, while in human civilization it relates to the head of state, monarch, or the law-making authority of government.» — la equivalencia que propone con la tríada de Lucifer, Belzebuth y Satan y con la autoridad legisladora.

«Active Deities include Ba’al, Anat, Mot, and Shapshu, the children of El and Asherah, who have been granted authority to rule various portions of the cosmos.» — el segundo nivel, hijos de El y Asherah con autoridad sobre porciones del cosmos.

«Artisan Deities include Kothar-wa-Khasis, the “skilful and wise” who involves himself with practical skills such as smithing, engineering, and building.» — el tercero, con Kothar-wa-Khasis y las artes prácticas.

«Messenger Deities include Gpn w-Ugr, who are two single-purpose gods akin to the angels of the Abrahamic religions who exist only to obey the will of the higher-ranked gods.» — y el cuarto, Gpn w-Ugr, que compara con los ángeles de las religiones abrahámicas.

«As well as displaying the same quaternary nature as the four elements, which pseudo-Psellus described as becoming coarser in nature as they solidified into matter, this hierarchical structure also reflects the fourfold nature of the Tetragrammaton and the four “worlds” it represents in the Qabalah.» — las dos correspondencias que le encuentra a esa jerarquía: los cuatro elementos del pseudo-Pselo y el Tetragrámmaton con los cuatro mundos cabalísticos.

«While the Sephirah of the Hebrew Tree of Life form few cogent links with the system of magic revealed in the grimoires, the classical planetary and elemental attributions superimposed over the Tree in the later» — su objeción a la cábala como llave: las sefirot forman pocos enlaces coherentes con el sistema de los grimorios; la frase se corta en el cambio de plana.

«Hermetic Qabalah demonstrate the essence of this system well. For this reason, viewed as a primer that aids the budding initiate to develop a deeper understanding of the nature of the planets, the elements, the Zodiac, and the general principle of emanation that pervades the art of Goetia, a foundation of Qabalistic knowledge can be seen as a desirable rather than essential tool in the armory of the Goetic magician.» — y la concesión que sigue: las atribuciones planetarias y elementales superpuestas al Árbol sí valen, de modo que la cábala es herramienta deseable y no esencial para el mago goético.

«What is more important, as the previous chapter has demonstrated, is a thorough grounding in astrology.» — y lo que pone por encima de ella.

«The hierarchy of grimoires such as the Book of Offices follows a fourfold pattern consisting of the Ruling Triad, the Elemental Kings, the rank and file spirits, and the legions of lesser spirits. Of these four Orders of spirits, those of the second and third tiers are given ranks based upon the feudal system of the Middle Ages.» — el patrón cuádruple que lee en el Book of Offices —Tríada Regente, Reyes Elementales, espíritus de fila y legiones— con rangos feudales en los dos tramos intermedios.

«Anselmi states that this order was established to distinguish a method of rulership within the daemons of each elemental race, with each element having its own king “to which each multitude of individuals in its race is obedient.”» — lo que cita de Anselmi sobre el propósito de ese orden: un rey por elemento al que obedece cada multitud de su raza.

«Initially, in the Livre des Esperitz, the spirits were divided into six ranks, being Kings, Princes, Dukes, Marquises, Counts, and Lords, but by the time the Book of Offices was compiled, this number increased to twelve, possibly to reflect a Zodiacal expression.» — el crecimiento de rangos que registra, de seis en el Livre des Esperitz a doce en el Book of Offices, con la conjetura zodiacal marcada con *possibly*.

«This establishes a point of curiosity, as both the Pseudomonarchia Daemonum and Lemegeton, despite them having sixty-nine and seventy-two named spirits in their respective lists, also feature a total of seventy-seven ranks due to the way they attribute “dual-rank” status to certain spirits (see Figures 9 and 10).» — la coincidencia numérica que subraya: sesenta y nueve y setenta y dos espíritus, y setenta y siete rangos en los dos, por los espíritus de rango doble.

«The compilers of the Pseudomonarchia Daemonum and Lemegeton lists, showing an awareness of this intent, made the numerical expressions of the ranks purely planetary in nature, mirroring each of them with the seven planets (although Mars is concealed) and their talismanic metals while retaining the Book of Offices’ Qabalistic code of 7 x 11 = 77 with the total number of ranks expressed.» — lo que atribuye a los compiladores: rangos de expresión puramente planetaria, con Marte oculto, conservando el código 7 × 11 = 77 del Book of Offices.

«he triad at the top of the hierarchical structure of the Livre des Esperitz, the Book of Offices and, by extension, the Pseudomonarchia Daemonum and Lemegeton, comprises Lucifer, Belzebuth, and Satan.» — así abre el capítulo III: la tríada regente del Livre des Esperitz, el Book of Offices, la Pseudomonarchia daemonum y el Lemegeton.

«The chief of these is Lucifer, the Father of all Devils.» — y el primero de los tres.

«He is described as a being of great beauty whose vanity led him to become the sovereign of hell, or as “a boy of very fine appearance, greater than can be described,”1 whose eyes flash like the Sun and become flooded with redness when he is angry.» — el retrato que le da a Lucifer, con la cita del muchacho de bellísima apariencia y los ojos que se enrojecen de ira.

«Such is the profundity of his residence in the underworld that he may not be called upon directly, yet it is by his power that all other daemons are permitted to be conjured and bound by the magician.» — su régimen de acceso: no se le llama directamente y por su poder se conjura y ata a los demás.

«From the description of his person, we can ascertain that his nature, like that of Belzebuth who follows him, is predominantly Solar, as, according to the Greater Key of Solomon, spirits who appear in beautiful forms “are created from the Vapours of the Sun.”» — la inferencia solar que hace de esa descripción, apoyada en la Greater Key of Solomon.

«As far as their characters go, such daemons are filled “with pride, vanity and conceit,” are particularly clever, and “show great ostentation and vainglory in their dress” while boasting “of possessing mundane beauty and all sorts of ornaments and decorations.”» — el carácter que la misma fuente les adjudica: orgullo, vanidad, ostentación en el vestir y jactancia de belleza mundana.

«It is clear from the brief entries concerning him in the grimoires that Lucifer holds an exalted position, being unreachable in his abodes but for the intercession of those spirits that rank below him.» — lo que deduce de la brevedad de las entradas de Lucifer en los grimorios: posición exaltada e inalcanzable salvo por intercesión.

«In the Book of Offices, however, his exaltation appears to be shared by a mysterious spirit named Tantavalerion, who, like Lucifer, is the name “by which all other devils may be conjured and bound.”» — la excepción que registra en el Book of Offices: Tantavalerion comparte con Lucifer la fórmula de conjurar y atar.

«The name Tantavalerion3 is one that appears to be unique to the Book of Offices and, despite the claims related to its importance, is not one that features in the exalted hierarchies.» — y la objeción que le pone: el nombre parece exclusivo de ese libro y no figura en las jerarquías exaltadas pese a lo que se afirma de él.

«Lucifer. Illustration for Dante Alighieri’s Divine Comedy. Cornelis Galle. ca. 1590–ca. 1600.» — el pie de la lámina de Lucifer, grabado de Cornelis Galle para la Divina Comedia, datado hacia 1590-1600.

«question whether Lucifer has an esoteric but coequal ruler, or whether Tantavalerion—who is also called Golgathell, meaning “Skull God”—is but an epithet of Lucifer.» — la pregunta que deja abierta sin arbitrar: si Tantavalerion, llamado también Golgathell, *Dios Cráneo*, es un regente coigual o un epíteto de Lucifer.

«In the traditions of Christianity, which are best exemplified by Dante’s depiction of his imprisonment in a frozen lake in the depths of hell, Lucifer’s deafness to the imprecations of magicians is the product of his ignorance, his impotence, and his utter desolation, which all render him unable to act in any independent manner.» — la primera lectura que contrasta: en la tradición cristiana, ejemplificada en Dante, el silencio de Lucifer es ignorancia, impotencia y desolación.

«In the neo-Gnostic and magical traditions inspired by the serpent-worshipping Ophites, however, his remoteness can be interpreted as an indicator of the exalted position he holds as the bringer of the light and wisdom of the God who dwells beyond the material cosmos.» — la segunda, neognóstica y ofita: la lejanía como signo de su rango de portador de la luz del Dios de más allá del cosmos material.

«Other traditions, such as those of the Fraternitas Saturni, hold an alternative view of these Promethean virtues by asserting that he is in fact the divine Logos or Demiurge who began the war in heaven by creating the cosmic order.» — y la tercera, de la Fraternitas Saturni, que lo hace Logos o demiurgo iniciador de la guerra en el cielo.

«In celestial terms, the Fraternitas Saturni associate him with Saturn’s “higher octave,” making him the bearer of the dark, leaden qualities of that planet in a higher cosmic sphere, while on an initiatory level, they attribute him a role that is in accord with the Theosophical notion of the Guardian of the Threshold—the dark force that greets the aspirant with tumultuous challenges as they tread the path of divine knowledge.» — lo que la misma fraternidad le adjudica en clave celeste e iniciática: la octava superior de Saturno y el Guardián del Umbral teosófico.

«In this respect he has both a high-celestial aspect and a more imminent “astral” or sublunar manifestation as the initial gatekeeper of the initiatory path.» — la doble faz que le reconoce a partir de ahí: alta celeste y manifestación astral o sublunar como primer guardián del camino.

«Although he is named the Father of Devils, Lucifer is best conceptualized as an androgynous archetype that symbolizes the conjoined aspects of male and female in union.» — su propia conceptualización de Lucifer: arquetipo andrógino que simboliza lo masculino y lo femenino en unión.

«Such a figure features strongly in the alchemical symbols that depict the accomplishment of the Great Work in the principles of Thelemic Sex Magick7 and Eliphas Levi’s hermaphroditic depiction of Baphomet.» — los dos precedentes que aduce para esa figura: la Magia Sexual thelémica y el Baphomet hermafrodita de Eliphas Levi.

«In this respect, Lucifer bears a significant similarity to the primeval hermaphroditic deity Phanes of Greek Orphism, who, like Lucifer, possesses a name that relates to his being a “bringer of light.”» — el paralelo con Phanes del orfismo griego, apoyado en que el nombre también significa portador de luz.

«interior was Phanes, who represents the mingling of these male and female energies to produce a form that represents both heaven and earth at once.» — lo que Phanes representa según los Órficos: la mezcla de energías masculina y femenina en una forma que es cielo y tierra a la vez.

«In such a form, the “bringer of light” is the celestial principle of spirit that pervades and unites the cosmos with its essence and represents the same principle of “above” (Uranus) and “below” (Gaia) as that expressed in Hermetic philosophy.» — y su lectura del arriba y el abajo, Urano y Gea, en clave de filosofía hermética.

«In this sense, the Luciferian principle represented by Phanes is revealed to be the very essence of Gnosis and the magical force in its highest cosmic form, though the Unseen Mover—that force which was responsible for the manifestation of the egg, its creators, and the serpent that entwined it—remains utterly ineffable.» — lo que le adjudica al principio luciferino —esencia de la gnosis y fuerza mágica en su forma cósmica más alta— con la reserva de que el Movedor Invisible queda inefable.

«As the manifestation of light hatched from the primordial egg, Phanes-Lucifer can be seen as the principle brought into being by the formula Fiat Lux, “let there be light,” uttered in the opening lines of Genesis, and represents the first thing the Divine Presence had to create in order for the cosmos to exist.» — la identificación con el *Fiat Lux* del Génesis, como lo primero que la Presencia Divina hubo de crear.

«In Qabalistic thought, this primeval light is Kether, the first point manifested from the Ain Soph Aur, while in Thelemic cosmology, it is the Wingéd Snake of Light, Hadit—who bears no small resemblance in its appearance to the winged, serpentine form of Phanes—which was brought into being from the infinite Nothingness of Nuit.» — los dos equivalentes que le da a esa luz primera: Kether desde el Ain Soph Aur y la Serpiente Alada de Luz Hadit desde Nuit.

«The builder of cosmic matter, the demiurge, is an emanation of the primordial light that is accounted for in the Orphic myths by Zeus’s theft of Phanes’s scepter of power from Kronos, who had seized it from his forebear Uranus, to whom it had been granted willingly by his mother Nyx, who in turn received it from her father Phanes.» — la genealogía órfica del cetro que traza para el demiurgo: de Phanes a Nyx, a Urano, a Cronos y a Zeus.

«After seizing it, Zeus created the Olympian gods in order to establish his own line of power, though in other accounts Zeus ate the body of Phanes in order to absorb his light as his own within his gut—which symbolized his unity with the entirety of the universe—before distributing the divine light he emitted among his own children, the gods.» — las dos versiones que consigna sin armonizar: Zeus crea a los olímpicos, o se come a Phanes para absorber su luz y repartirla.

«It is this same light that Prometheus, who can be seen as a lower reflection of Phanes, distributed to humanity, thereby bringing the wrath of Zeus down upon him.» — el eslabón siguiente que propone: Prometeo como reflejo inferior de Phanes, repartidor de esa misma luz.

«The infernal punishment Prometheus, and later Tantalus, suffered for distributing the divine fire in such a way prefigures the Christian motifs surrounding Lucifer as the heavenly rebel who challenged the authority of heaven by revealing the fruit of the Tree of Knowledge to Adam and Eve.» — y la prefiguración que ve en su castigo de los motivos cristianos sobre Lucifer y el árbol del conocimiento.

«In essence though, the Promethean form of the serpent of Eden is still but a reflection of the Great Serpent he manifested as before the inception of the world.» — el matiz con que cierra: la serpiente del Edén sigue siendo reflejo de la Gran Serpiente anterior al mundo.

«Although Lucifer is ultimately of a celestial nature, his force and presence are immanent in the cosmos.» — la inmanencia que le reconoce pese a la naturaleza celeste.

«The celestial daemons born of his splintered light reflect this immanence in their roles as intermediaries,» — los daimones nacidos de su luz astillada como intermediarios; la frase se corta en el cambio de plana.

«spanning all of material existence from the stellar to the sublunar, terrestrial, and chthonic regions. Their pervasiveness places them in close contact not only with the stars, the planets, and the elements, but also with the collective “underworld” of mankind’s psychic strata,13 and it is this proximity that can be sensed through the phenomena of Gnosis. In the language of Genesis, this Gnosis is the fruit offered by the divine serpent when he inspires the drive toward the Great Work.» — y su continuación: abarcan de lo estelar a lo ctónico y tocan el inframundo psíquico colectivo, proximidad que se siente como gnosis y que en el lenguaje del Génesis es el fruto que ofrece la serpiente.

«After Lucifer’s entry into the universe, the hierarchy of spirits found in the grimoires may be viewed as the fruit of his emanations. Being androgynous, this initial emanation can be thought of as having produced a male principle, Belzebuth, and a female principle, Ashtoreth, whose names are reflected in the divine coupling found in the second order of gods of the Canaanite pantheon.» — la pareja que hace emanar de Lucifer andrógino: Belzebuth masculino y Ashtoreth femenina, con su reflejo en el segundo orden del panteón cananeo.

«Once manifested, their coupling led to the generation of all the other daemons of the sublunary domain. Among the greatest of these daemons are the four Cardinal Kings—two of which are male in appearance and two of which are female—who were given rulership over the four elements of the terrestrial realm and are collectively ruled by the archdaemon Satan, who governs the totality of the elements.» — y lo que sigue de esa cópula: los cuatro Reyes Cardinales, dos de apariencia masculina y dos femenina, bajo el archidaimon Satan.

«In the line of texts following the traditions of the Livre des Esperitz and the Book of Offices, it is Satan rather than Ashtoreth who features in the ruling trinity, possibly due to the emphasis these works place on the aerial spirits and the Elemental Kings, whom Satan rules.» — la conjetura con que explica que sea Satan y no Ashtoreth quien complete la tríada en esa línea de textos.

«Yet Ashtoreth’s presence in place of Satan in the ruling triumvirate of the Grimorium Verum and Grand Grimoire—where the Elemental Kings do not directly feature—reflects her position as one of the preeminent emanations of Lucifer.» — y el dato en contrario que consigna sin armonizar: en el Grimorium Verum y el Grand Grimoire la que figura es Ashtoreth.

«As this work is primarily concerned with the grimoires that have Lucifer, Belzebuth, and Satan as their chiefs, Ashtoreth is mentioned here only in passing but is considered more fully in the analyses of the spirits derived from her, the foremost of whom are Oriens, Paymon, Astaroth, and the multiple variations of the spirit Beleth.» — el recorte que se impone y dónde dice tratar a Ashtoreth: en los espíritus derivados de ella, Oriens, Paymon, Astaroth y las variantes de Beleth.

«Belzebuth, as an expression of Ba’al, is the brother and consort of Ashtoreth, has a constant presence throughout all of the texts, and manifests in them through emanations such as Baall, Belial, Berith, and Balam.» — lo que dice de Belzebuth: expresión de Ba'al, hermano y consorte de Ashtoreth, presente en todos los textos por emanaciones.

«He rightfully holds the title “the Prince of Devils” and commands millions of spirits but, unlike Lucifer, he can be conjured directly.» — y lo que lo distingue de Lucifer: se le puede conjurar directamente.

«the invocation of Solar spirits “should be performed in clear, serene, mild, and pleasant weather, without any great tempest or agitation of the air, which should not be troubled by winds» — las condiciones meteorológicas que la Greater Key impone a los espíritus solares; la frase se corta en el cambio de plana.

«The reason for this, the Key states, is due to spirits having “neither flesh nor bones,” and being “created of different substances” meaning that they should only be invoked when the weather is clement and “in the direction of the East.”» — y la razón que la misma Key da: los espíritus no tienen carne ni huesos y son de sustancias distintas, de ahí el tiempo clemente y la dirección del Este.

«The origins of this ideological struggle largely derive from the scions of Jacob’s inability to refrain from the practices of polytheistic religious expression that their neighbors still happily indulged in.» — el origen que da a la lucha ideológica contra la apostasía: la incapacidad de los descendientes de Jacob de abstenerse del culto politeísta de sus vecinos.

«During the Babylonian Exile, the Deuteronomists—whose theology was propped up on the fidelity of the Hebrews to Yahweh—employed this propagandist device with particular voracity, titling the gods of Canaan and the surrounding regions “abominations” and “demons who were no gods.”» — lo que atribuye a los deuteronomistas durante el exilio babilónico: llamar abominaciones y demonios que no eran dioses a los dioses de Canaán.

«John Milton’s Paradise Lost reflecting the centuries-long survival of this belief with its opening explanation that the gods of Canaan were identical with the angels who fell with Satan,» — la pervivencia de esa creencia que rastrea hasta *El paraíso perdido* de Milton.

«the concept of the Communion of Saints made that religion more palatable to those unwilling or unable to put aside the reverence of tribal gods and ancestors in its early days.» — lo que dice de la Comunión de los Santos: hizo más llevadera la religión a quienes no dejaban el culto a dioses tribales y antepasados.

«So mutable was the nature of the developing Church when it came to its efforts to proselytize that even a god as “demonic” as Oðinn could be remolded into a sufficiently Christ-like figure if the locals proved too stubborn to visualize and understand Jesus Christ as Rome saw him.» — la mutabilidad que le atribuye a la Iglesia en expansión, con Oðinn remodelado en figura crística donde los locales se resistían.

«A syncretism of gods and saints similar to that employed by the Roman Church in Europe 1,500 years ago is observable today in the spiritual traditions in the Americas such as Vodou, Santeria, and Palo.» — y el paralelo actual que señala en el vodú, la santería y el palo.

«After the Babylonian Exile, which the Scribes retrospectively saw as the reason for Yahweh’s removal of his chosen people from the Promised Land, reactionary literature attributed to the Prophets of Israel was compiled as a Scribal Construct18 to coerce the Hebrews toward an entirely exclusive relationship with their patron deity.» — lo que llama Constructo Escribal: literatura reactiva atribuida a los Profetas y compilada para forzar una relación exclusiva con la deidad patrona.

«A notable example of the punishments meted out to apostates in these coercive texts can be found in the fate of King Ahaziah,19 who, after receiving an injury, sent messengers to the city of Ekron to consult its god, Ba’al Zeboul, to see if he would recover from it.» — el caso del rey Ocozías, que manda consultar a Ba'al Zeboul en Ecrón por su herida.

«The God of Israel, offended by the king’s idolatry, informed him through the prophet Elijah that he would die before he left his sickbed, which he swiftly did.» — y el desenlace que la fuente le da, por boca de Elías.

«Much of the Old Testament revolves around such incidents of apostasy and Yahweh’s jealous reprisals, and far from the least of these apostasies were those of Solomon, who, in his old age, turned his devotion to Ashtoreth, Chemosh, and Molech.» — lo que dice del Antiguo Testamento como serie de apostasías y represalias, con la de Salomón entre las mayores.

«Such infidelities led to fierce condemnation from the prophets and scribes whose invective often took the form of fantasies about destroying the towns and strongholds that Yahweh’s rival deities were the patrons of, as seen in Zephaniah 2:4, which states:» — el género que le atribuye a esa invectiva profética: fantasías de destrucción de las ciudades patrocinadas por dioses rivales.

«For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up.» — el versículo de Sofonías que reproduce.

«The Hebrew name of the city Ekron, ,עקרוןtranslates to “principle,” “law,” “foundation,” and “barrenness” in its original essence, but in the context of Zephaniah it involves a semantic wordplay of the root ( עקרaqr), which denotes “uprooting” and emphasizes the later threat to “root up” Ekron’s people.» — el juego semántico que analiza en el nombre de Ecrón, con el hebreo en alfabeto original dentro del verbatim.

«Similar wordplay is applied to that city’s patron deity, Ba’al Zeboul, the Lord of the Exalted Abode,20 whose epithet is twisted into the derogatory Ba’al Zebub—Lord of the Flies—an insult that suggests the consumption of feces, a similar insult to that leveled upon the cult of Ba’al Peor.» — y el mismo juego aplicado al dios: Ba'al Zeboul, Señor de la Morada Excelsa, torcido en Ba'al Zebub, Señor de las Moscas.

«Although Ba’al Zeboul was a local deity specific to Ekron—the city to which the Philistines fled following their defeat at the hands of David—the personage of Ba’al transcends its origins as an honorific title for a multitude of gods and comes to be seen as a common, unifying “chief Ba’al” that the regional Ba’als were localized variations of.» — el paso de título honorífico a Ba'al jefe unificador del que los Ba'ales regionales serían variantes locales.

«From around the sixteenth century BCE, this chief Ba’al—the one seen in the Ugaritic Ba’al Cycle—was known as Ba’al Zaphon and Ba’al Hadad and had functional overlaps with» — la datación que da al Ba'al jefe del Ciclo de Ba'al ugarítico, como Ba'al Zaphon y Ba'al Hadad; la frase se corta en el cambio de plana.

«Just as Ba’al Hadad reflected a singular supreme god to the Canaanites, so too did Ba’al Zeboul come, in time, to represent Belzebuth, a singular supreme enemy of the Hebrew God.» — el paralelo que cierra el argumento: como Ba'al Hadad fue dios supremo único para los cananeos, Ba'al Zeboul llegó a ser el enemigo supremo único del Dios hebreo.

«The name Anthaon is identifiable with that of Antaeus, the giant of Berber and Greek myth who placed Dante and Virgil into the ninth circle of hell in the Inferno.» — la identificación que propone de Anthaon con Anteo, el gigante del *Infierno* de Dante.

«Verifying the connection to another underworld ferryman is the alteration made to this passage found in the Book of Offices, which states “before the tyme of Solomon [he] was thought to be the God Charon.”» — la variante del Book of Offices que aduce, con el corchete editorial del propio texto: antes del tiempo de Salomón se lo tenía por el dios Caronte.

«The first of these lies in the name of Ba’al Zeboul’s city, Ekron, sometimes transliterated as Accaron, which was either absorbed into the mythology of Hades as the river Acheron or was transliterated to represent that name by the Greek scribes of the Septuagint in the last few centuries BCE as an attempt to demonstrate the underworld nature of that city’s god.» — la primera vía que propone para esa conexión: Ecrón o Accarón absorbido en la mitología del Hades como el río Aqueronte, o transliterado así por los escribas de la Septuaginta.

«Adding weight to these possibilities is the probable derivation of Charon’s name from the enigmatic underworld deity Horon or Hauron of Canaan, whose identity proves to bear some significant overlaps with that of Ba’al Zeboul.» — la segunda: el nombre de Caronte derivado del dios cananeo Horon o Hauron.

«To the Egyptians of the Eighteenth Dynasty, Hauron was identified as the god Horus, as proved by the inscription of the name Hauron discovered upon a statue of Ramesses II as a child being protected by a Horus falcon.» — la identificación egipcia de Hauron con Horus, apoyada en la inscripción de la estatua de Ramsés II niño.

«According to Albright, this particular association may be connected to Hauron’s position as the enemy of Ba’al, whom the Egyptians equated with Horus’s archrival Set.» — lo que atribuye a Albright sobre esa asociación: Hauron como enemigo de Ba'al, a quien los egipcios equipararon con Set.

«With the root of his name, haur, deriving from the Western Semitic term for “the bottom of the well,” the application of the suffix -on to create Hauron denotes “the deep one”26 or the ruler of the underworld.» — la etimología que propone para Hauron: del semítico occidental para el fondo del pozo, con el sufijo que da el profundo o señor del inframundo.

«If Hauron can be equated with Mot, a son of El, connecting him to Ba’al Zeboul seems troublesome; for Ba’al, the god of life and fertility, is the mortal enemy of Mot and was consumed by him and taken into his bowels, the regions of the dead, for seven years.» — la dificultad que él mismo se plantea: si Hauron es Mot, hijo de El, conectarlo con Ba'al Zeboul se complica, porque Mot es su enemigo mortal.

«The imagery of his being consumed by the forces of Death is consistent with that of the Sumerian underworld, Kur, which was passed by crossing the Hubur, the river which “swallowed people,” in the boat of Urshanabi and reflects the role of Charon as the ferryman of dead souls across the Acheron.» — la serie de paralelos con que responde: el Kur sumerio, el río Hubur que se tragaba a la gente, la barca de Urshanabi y Caronte en el Aqueronte.

«Once captive in the belly of Mot, Ba’al’s absence is mourned by all, for great famines and droughts assailed the land.» — y el motivo del duelo por la ausencia de Ba'al, con hambrunas y sequías.

«Gray, however, asserted that it was equated to Horon, whose cult at Bethoron—like nearby Ekron and Jamnia—was located in the vicinity of the city of Refat, the name of which means “God heals.”» — lo que atribuye a Gray: Ba'al Zeboul equiparado a Horon, con el culto de Bethorón junto a Refat, cuyo nombre traduce como Dios sana.

«The equation of Auronas, being another alternative name for Hauron, with Asclepius, the Greek god of healing who received his powers over life and death from a snake, further verifies the likely connection between Hauron and the Ba’al of Ekron.» — la equiparación de Auronas con Asclepio, el dios griego que recibió de una serpiente su poder sobre la vida y la muerte.

«It is in this conjoined aspect that Hauron can be seen as a unification of the death-god Mot and the fertility god Ba’al in a single form.» — lo que resulta de esa serie: Hauron como unificación del dios de la muerte Mot y el dios de la fertilidad Ba'al.

«As such, he may be simultaneously considered as Ba’al Zebub, the underworld Lord of corpse-eating Flies, whose city’s linguistic root רקעreflects Mot’s “barrenness,” and Ba’al Zeboul, the Lord of the High Mansion, whose nature is celestial.» — y las dos caras que le adjudica a la vez, con el hebreo en alfabeto original dentro del verbatim: Ba'al Zebub ctónico y Ba'al Zeboul celeste.

«Satan was considered an Angel of the Order of Cherubim before his departure from the celestial realm, and he expresses a desire to return to his former throne after 1,200 years and will purportedly request the magician to intercede with God on his behalf in order for him to achieve this.» — lo que dice de Satan en los grimorios: ángel del orden de los querubines antes de su partida, que pide al mago interceder para volver a su trono tras mil doscientos años.

«These statements regarding his power directly reflect the writings of St. Paul, who speaks of Satan as “the god of this world”35 and “the prince of the power of the air, the spirit that is now at work in the sons of disobedience.”» — el reflejo que ve en San Pablo de esas atribuciones de poder a Satan: dios de este mundo y príncipe de la potestad del aire.

«rulership, Instead, he is possibly reflected in Satanachia37 in the same way that Astaroth appears further down the ranks of the grimoires that follow the Lucifer-Belzebuth-Satan line of rulership.» — la conjetura con que resuelve la ausencia de Satan en algunos grimorios: quedaría reflejado en Satanachia, como Astaroth más abajo en los que siguen la línea Lucifer-Belzebuth-Satan.

«Satan, as drawn by Gustave Doré, in John Milton's Paradise Lost, 1866.» — el pie de la lámina de Satan según Gustave Doré para *El paraíso perdido*, fechada en 1866.

«Satan’s desire to return to his former position is a hope that is also referred to by Milton in his opening argument in Paradise Lost and shared by the spirits Marchosias, Amy, and Phenix in the Pseudomonarchia Daemonum and Lemegeton, who, like Satan, express a desire to return to the seventh throne after 1,200 years, though the more optimistic Focalor wishes to return to it after only a thousand.» — el deseo de retorno que comparte con Marchosias, Amy y Phenix, y la divergencia de Focalor, que espera volver tras mil años y no mil doscientos.

«In Jewish mysticism, the seventh throne is that of the heavenly realm of Beriah, in which the highest-ranked angels dwell, so the assumption being made here is that these particular fallen angels do not consider their fall to be a permanent one and that their “imprisonment” in matter and the infernal realms is transitory.» — la lectura que propone del séptimo trono: el reino de Beriah, con la prisión en la materia entendida como transitoria.

«This voices the heretical view that daemons, and even Satan himself, are redeemable, though Weyer adds dogmatic refutations of this in his entries for Marchosias, Amy, and Focalor in the Pseudomonarchia Daemonum, in which he declares such hopes to be delusional.» — la posición herética que ahí reconoce —los daimones y aun Satan serían redimibles— y las refutaciones dogmáticas que Weyer añade en sus entradas.

«The reasons for them wishing to return after such specific periods of time is not immediately apparent, but as well as having a possible Zodiacal basis due to the obvious relationship to the number twelve, it also provides an approximate connection to the thousand years Satan is bound in the pit in the Book of Revelation before he is permitted to roam free in the world.» — su abstención sobre los plazos, con dos conexiones ofrecidas sin arbitrar: base zodiacal por el doce, y los mil años del Apocalipsis.

«The second hierarchical level of the grimoires is represented by the four Elemental Kings, Oriens, Amaymon, Paymon, and Egin. As Kings of the Air, their prime correspondences are to the four winds, which in the Heptameron and The Fourth Book of Occult Philosophy were given the alignments shown in figure 11.» — el segundo nivel jerárquico: Oriens, Amaymon, Paymon y Egin como Reyes del Aire correspondientes a los cuatro vientos según el Heptameron y el Cuarto Libro.

«Of note here are the similarity of some of the ministers’ names with those of the spirits of the later grimoires, which indicates the hierarchical relationship between the kings and their subjects.» — lo que observa en esa tabla: nombres de ministros semejantes a los de los espíritus de los grimorios tardíos.

«The Four Kings and their planetary and directional attributions also reflect an influence from the talismans or taweez of the kings of the jinn as described in the Shams al-Ma’arif as Kings of the Air that can be further divided into a quaternity of four archdaemons ruled by four celestial superiors.» — la influencia que les atribuye de los talismanes o *taweez* de los reyes de los yinn del *Shams al-Ma'arif*.

«Of the seven Jinn Kings that influenced the Heptameron’s Kings of the Air, Al-Buni states that four—Mudhib, Maimun, Barqan, and Al-Ahmar—were classified as archdaemons.» — los cuatro archidaimones que al-Buni clasifica entre los siete reyes yinn.

«were the Four Heads or Four Helpers named Mazar, the Lord of the East; Kamtam, the Lord of the West; Qasurah, the Lord of the South; and Taykal, the Lord of the Sea, who each had one of the Seven Kings as their servants, as detailed in Figures 12 and 12a on page 48.» — las Cuatro Cabezas que pone por encima de ellos, con Taykal como Señor del Mar.

«It is from the talismans in which the Four Heads appear that the concept of the four Cardinal Kings of the grimoires may have its origins, as three of the Four Heads—Mazar, Kamtam, and Qasurah—were given rulership over a cardinal direction, while Taykam, the “Lord of the Sea,” assumedly rules the North, the ecliptic direction of the sign of Cardinal Water, Cancer.» — el origen que propone para los cuatro Reyes Cardinales de los grimorios, con la conjetura sobre el Norte marcada con *assumedly* y el nombre impreso aquí como Taykam.

«Similar attributions carry over into the lists of the Book of Offices with the elemental directions of the Cardinal Kings, in which each king’s position of rulership can be related to the position of the Sun in the sky between its rising in the East, its zenith in the South, its setting in the West, and its nadir in the North.» — la traslación al Book of Offices: la posición de cada rey ligada al lugar del Sol entre orto, cenit, ocaso y nadir.

«The attribution of hours of the day to the Elemental Kings is verified by the Book of Abramelin, which described the distribution of the four familiars that each magician can be granted to Oriens, Amaymon, Paymon, and Ariton.» — la verificación que busca en el Book of Abramelin: cuatro familiares repartidos entre Oriens, Amaymon, Paymon y Ariton.

«That these four familiars correspond to the quarters of the day and are given by the four Cardinal Kings can be taken as a proof that each familiar is granted by a certain king, who, like their familiars, corresponds to a specific quarter of the day.» — y lo que toma por prueba de ahí.

«In the daily passage of the Sun, each of the four angles it passes through is also aligned with the rulership of the Four Kings.» — el paso diario del Sol por los cuatro ángulos alineado con el señorío de los cuatro reyes.

«Similarly, works with Amaymon and the Southern spirits will be at their most effective when the Sun is in the Southern Quarter of its daily passage through the skies, which align with the Midheaven at celestial Noon, and when one of the Southern or Earthy signs is also upon that angle;» — la regla operativa para Amaymon y los espíritus del Sur: Sol en el cuarto sur, en el Medio Cielo del mediodía celeste.

«works with Paymon and the Western spirits should correspond with the Sun’s position in the Western Quarter beginning with the Descendant at Sunset, when one of the Western or Airy signs is on that angle;» — la regla para Paymon y el Oeste, desde el Descendente al ocaso.

«and work with Egin and the Northern spirits should correspond with the Sun’s position in the Northern Quarter beginning with the Imum Coeli at celestial midnight when one of the Northern or Watery signs is there.» — y la de Egin y el Norte, desde el Imum Coeli a la medianoche celeste.

«Beyond the Solar, daily pattern mentioned in Figure 13 above, a Zodiacal, ecliptical pattern with elemental attributions equitable to those of the Golden Dawn’s Hexagram Rituals can also be observed.» — el segundo patrón que añade: zodiacal y eclíptico, equiparable a las atribuciones de los Rituales del Hexagrama de la Golden Dawn.

«The elemental attributions of these rituals correspond with the Fixed signs, starting with the Fire sign Leo due to the Golden Dawn’s adoption of that sign as the beginning of the astrological year, followed by Scorpio as Fixed Water, Aquarius as Fixed Air, and Taurus as Fixed Earth.» — el reparto de los signos fijos en esos rituales, con Leo abriendo el año astrológico según la Golden Dawn.

«Although there is no exact correlation for which exact stars these chieftains represent, the Royal Stars’ relative Zodiacal positions to each other make them plausible candidates.» — la reserva con que propone las Estrellas Reales como jefes: no hay correlación exacta y solo las hace candidatas plausibles.

«Additionally, between the third and first millennia BCE, the Royal Stars inhabited the current equinoctial and solstitial signs,» — el argumento cronológico que añade; la frase se corta en el cambio de plana.

«Collectively, these stars therefore sat in the Cardinal signs of the tropical Zodiac between 2345 and 884 BCE.» — y el intervalo que da: las Estrellas Reales en los signos cardinales del zodiaco tropical entre 2345 y 884 a. e. c.

«Although the tropical Zodiac was not formulated until Ptolemy applied Hipparchus’s discovery of equinoctial precession to astrology, the positions of the Royal Stars can be retrospectively connected to the ecliptic due to their seasonal associations.» — con el anacronismo declarado: el zodiaco tropical no existía hasta que Ptolomeo aplicó la precesión de Hiparco, y la conexión es retrospectiva.

«The Kings’ relationship to the tropical Zodiac is referenced in Cecco d’Ascoli’s fourteenth-century “necromantic” commentary on the Tractatus de Sphaera of Johannes de Sacrobosco, who utilized much of Ptolemy’s Almagest and Islamic astronomical understanding in his work.» — la fuente medieval que aduce: el comentario nigromántico de Cecco d'Ascoli al *Tractatus de Sphaera* de Sacrobosco.

«In his commentary, Cecco states that it is the spirits “attributed by Zoroaster” who act as the chiefs of the four cardinal “crossing points” of the seven “climes” that Sacrobosco divided the world into.» — lo que Cecco sostiene ahí: los espíritus atribuidos a Zoroastro rigen los cuatro puntos de cruce de los siete climas.

«Although Zoroaster was frequently cited as the traditional founder of the art of astrology in the Middle Ages,42 a specific reference to the four chieftains of the Bundahišn is not unfeasible, though the names by which we now know them can be traced back to the» — su reserva sobre esa atribución a Zoroastro y sobre los cuatro jefes del *Bundahišn*; la frase se corta en el cambio de plana.

«Antonio da Montolmo expands on the nature of the spirits that rule over the four quarters by stating: Note that there are three Altitudes of Intelligences which have the same influx, namely three Eastern, three Western, three Southern and three other Northern ones, just as there is a triplicity of signs.» — lo que cita de Antonio da Montolmo: tres Altitudes de Inteligencias por cada cuarto, como hay triplicidad de signos.

«To Antonio, these Intelligences were fallen angels who had no connection to the celestial Intelligences that convened the Cosmic Order, though they were “raised above all spirits,” had great power, and could be evoked by means of fasts and prayers and the sacrifice of a man or a cat, the blood of which was then poured into a gold basin to incite them to appear.» — lo que Antonio da Montolmo sostiene de esas Inteligencias: ángeles caídos sin conexión con las que convocaron el Orden Cósmico, evocables con ayunos, oraciones y el sacrificio de un hombre o un gato.

«From his statement that each of the four Zodiacal Quarters was headed by a chief spirit, we can apportion each of the Four Kings a quarter of the Zodiacal Cycle from their opening Cardinal signs to Oriens, Amaymon, Paymon, and Egin as in Figure 14 above.» — lo que él deriva de esa afirmación: un cuarto del ciclo zodiacal para cada uno de los cuatro reyes desde sus signos cardinales.

«With Antonio’s observations regarding the “Altitudes of Intelligences” taken into consideration, it is purported in this work that each Cardinal King can be worked with when the Sun is at the pertinent Eastern, Southern, Western, or Northern Quarter of its daily passage, as well as the signs of their corresponding elements and the Eastern, Southern, Western, and Northern signs of the Zodiac, which here extend not only to their elemental triplicities, which are the Kings’ main modes of rulership, but also to the ecliptical quarters of the Sun’s passage through the Zodiac.» — la propuesta que declara propia: cada Rey Cardinal se trabaja con el Sol en su cuarto diario y también en los signos de su elemento y de su cuarto eclíptico.

«Interpreted this way, the East, which is governed by Oriens, encompasses not only the Fire signs of Aries, Leo, and Sagittarius, but also the signs of the Vernal Quarter (Aries, Taurus, and Gemini), due to the vernal equinox coming at the Eastern point of the Zodiacal Cycle.» — el Este de Oriens así entendido: la triplicidad de fuego más el cuarto vernal.

«The North, governed by Egin, encompasses the Watery triplicity of Cancer, Scorpio, and Pisces and the Zodiacal quadrant of Cancer, Leo, and Virgo, which begins with the North solstice.» — el Norte de Egin: triplicidad de agua más el cuadrante que abre en el solsticio norte.

«Finally, the Earthy triplicity of Capricorn, Taurus, and Virgo and the Southern signs of Capricorn, Aquarius, and Pisces, which begin with the South solstice in winter, are governed by the Southern King, Amaymon.» — y el Sur de Amaymon: triplicidad de tierra más los signos del sur que abren en el solsticio de invierno.

«On examining these attributions, it is also notable that the Mutable signs of each of the Kings’ Zodiacal quadrants lie in opposition to the Mutable signs of their Elemental triplicity.» — la simetría que observa: los signos mutables del cuadrante se oponen a los mutables de la triplicidad elemental.

«Thus, Gemini, the Mutable sign of the Eastern Quadrant of Oriens lies opposite the Mutable sign of Sagittarius in the Fiery triplicity she rules, and so on with Egin with Virgo in the North and Pisces in the triplicity of Water, Paymon with Sagittarius in the West and Gemini in the triplicity of Air» — los ejemplos con que la ilustra, rey por rey; la enumeración se corta en el cambio de plana.

«This pattern, in which the “active” elements of Fire and Air and the “passive” elements of Water and Earth align with one another, makes Full Moons in each of the Mutable signs especially significant to the Kings; for at such times Sol, which represents masculinity and the Kings’ own power, and Luna, which represents femininity and the sublunary realm, reside within signs that are subject to the rulership by the same two Kings.» — lo que saca de ese patrón: las lunas llenas en signos mutables como momentos señalados para los reyes, con Sol y Luna bajo los mismos dos reyes.

«The King of the East is Oriens, who comes in the form of a woman of fair favor riding an elephant.» — la forma en que los grimorios describen a Oriens.

«She comes in the company of minstrels playing trumpets, shawms, and other diverse instruments and is accompanied by other great Kings, including Baall, though if she is requested to come unaccompanied she takes the shape of a horse with either five or a hundred heads.» — su cortejo, y la forma de caballo de cinco o cien cabezas si se la pide sin compañía.

«If she is angry, however, she will vex those who do not sacrifice to her unless an offering of money is made or unless the magician be one who teaches the sciences.» — y la condición que el texto pone: vejará a quien no le sacrifique, salvo ofrenda de dinero o que el mago enseñe las ciencias.

«The Seven Chiefs denotes the direction “east,” provides little additional evidence regarding the identity of her character apart from those Eastern characteristics already considered, though her alternative name Magoa in the Grimoire of Honorius may derive from the Hebrew root ( מגעmaga’a)—“touch,” “feel,” “connection,” “intercourse,” which is suggestive of the sexual motivations of the Watchers of the Book of Enoch.» — la etimología que propone para Magoa, nombre alternativo de Oriens en el Grimorio de Honorio, con el hebreo en alfabeto original.

«The Book of Abramelin’s cognate of this name, Magoth, however, refers to an entity who is separate from Oriens and is more suggestive of the biblical Magog,44 the king of “an enemy nation” who, with his fellow king Gog, takes an apocalyptic role in the forces that oppose Christ in the Book of Revelation.» — y el desacuerdo que consigna: el cognado Magoth del Abramelin designa una entidad distinta, más cercana al Magog bíblico.

«The specific functions as Gog and Magog are not furnished in any greater detail, but in the broader context of the New Testament they can be equated with the worldly “rulers or authorities” of forces of spiritual darkness that St. Paul referred to in Colossians 1:16 and Ephesians 6:12.» — lo que dice de las funciones de Gog y Magog: no detalladas, equiparables a los gobernantes y autoridades de Pablo.

«By the time the concept of worldly powers acting in opposition to the will of God is expressed by St. John, it is the names of Gog and Magog that are used as metaphors for these “nations of the four corners of the Earth” that Satan deceives in order to lead to war after he is loosed out of his prison.» — el uso que San Juan hace de esos nombres como metáfora de las naciones de los cuatro ángulos de la Tierra.

«This concept loosely fits with the notion of the four Cardinal Kings’ influence over temporal, political power, who, despite being aerial “powers and principalities,” each govern a quarter of the physical world, which, in its totality, is ruled by Satan.» — el encaje que propone, dicho con *loosely*: cada rey gobierna un cuarto del mundo físico, cuya totalidad rige Satan.

«If we now conclude, as the Grimoire of Pope Honorius suggests, that Oriens and Magoa/Magoth can be considered the same being, the symbolism of Gog and Magog can be applied to the Elemental Kings with Oriens taking the role of the ruler of the Eastern “unclean nations” as part of her service to her ruler, Satan, with the other kings taking the equivalent roles in their own respective quarters.» — y la conclusión condicional a que Oriens y Magoa/Magoth sean el mismo ser.

«The range of powers attributed to Oriens is based primarily in consecration, wealth, and knowledge, which can be loosely equated to the attributions associated with the Eastern quadrant of the Zodiac with the power of consecration and constraining spirits being attributable to Aries’s ruler Mars, that of bringing wealth being attributable to Taurus’s ruler Venus, and the knowledge-based abilities concerning physick, sciences, magical experiments, and the past, present, and future being attributable to Gemini’s ruler Mercury.» — el reparto de los poderes de Oriens entre Marte de Aries, Venus de Tauro y Mercurio de Géminis.

«With the Zodiacal and elemental associations apparent in Oriens’s nature, the most conducive times to work with her are when the Sun is in one of the Eastern or Fiery signs and in an Eastern position in the sky,50 especially when one of those signs is marking the Ascendant.» — el momento que recomienda para trabajar con Oriens: Sol en signo del Este o de fuego y en posición oriental, con ese signo en el Ascendente.

«Amaymon, the King of the South, comes in the form of an old man with a great beard and long, horselike hair that hangs over his eyes.» — la forma en que los grimorios describen a Amaymon.

«He gladly receives sacrifices, offerings, and gifts and should be called while facing the south when the weather is fair.» — lo que el texto dice de sus ofrendas y de la dirección y el tiempo de la llamada.

«His arrival is preceded by dancers and musicians, and he brings an innumerable host of spirits with him, including three kings named Emlon, Ocarbyddaton, and Madyconn.» — su cortejo y los tres reyes que lo acompañan.

«When he is greeted, it should be done in a gentle and pleasant manner with the Ring of Solomon held before your face, for he is a most perilous spirit.» — el protocolo que el texto prescribe, con el Anillo de Salomón ante el rostro, por ser espíritu peligrosísimo.

«Despite this, he will answer truthfully of all things, can consecrate books, heal diverse maladies, bring friendships, acquaintances with nobility, dignities, promotions, and riches, and has the power to make one greatly skilled in philosophy and the notary art.» — y los oficios que le adjudica pese a ese peligro, hasta el arte notoria.

«One of the most likely origins of Amaymon’s name is found in that of the Jinn King of Saturday Abu Nuh Maimun found in the taweez or planetary talismans mentioned by Al-Buni in Shams al-Ma’arif.» — la etimología que da por más probable para Amaymon: el rey yinn del sábado Abu Nuh Maimun de los *taweez* de al-Buni.

«Maimun’s association with the earthy, wealth-generating, and miserly influences of the planet Saturn in both Shams al-Ma’arif and the similarly structured planetary list in the Heptameron—in which he is named Maymon—is consistent with his role in Arabian magical lore as the jinn archdaemon who oversees the production of subterranean gold and the principle of material wealth.» — y lo que sostiene esa filiación: Maimun ligado a Saturno y al oro subterráneo tanto en el *Shams al-Ma'arif* como en el Heptameron.

«Etymologically, these names and characteristics are clearly connected to Mammon, the daemon traditionally associated with servitude to riches and greed.» — la conexión con Mamón que se sigue de ahí.

«However, an alternative and more esoteric linguistic cognate that also matches Amaymon’s sinister nature is the Hebrew word ( םיאמmaym), meaning “threatening” or “ominous,” with the suffix “-on” attached to transform it into a proper noun.» — la etimología alternativa que ofrece sin descartar la primera, con el hebreo en alfabeto original: *maym*, amenazante u ominoso.

«As well as fitting his designation as a “very perilous” spirit,53 Amaymon’s “ominous” traits are shared with the Southern spirits that follow him, who, being in sympathy with the Southern signs, are notably imbued with malefic qualities.» — el encaje que le encuentra con los espíritus del Sur, imbuidos de cualidades maléficas.

«The rod he shakes before him may be symbolically connected to the serpent rod borne by gods such as Hermes, Eshmun, and Ningišzida, whose rods represented power over life and death with their abilities to heal and to raise the dead.» — la lectura que propone de la vara de Amaymon, ligada a las varas serpentinas de Hermes, Eshmun y Ningišzida.

«In Islamic magical traditions, such rods—especially those with a forked end—are related to that of Moses,54 which was believed to have either been retrieved from the Tree of Knowledge by Adam before the expulsion from Eden or cut from the burning bush.» — y las dos procedencias que la tradición islámica da a la vara de Moisés, sin arbitrar entre ellas.

«Considering the ophidian connection already presented in Moses’s use of the Brazen Serpent,55 a further link between the magical powers of Moses—who utilized the Brazen Serpent as a means to protect the Hebrews from snake venom—and traces of serpent veneration is evident.» — el enlace que traza con la Serpiente de Bronce de Moisés y las trazas de veneración de la serpiente.

«Emlon, for instance, has a possible root in the Hebrew ( אמלaml), meaning “unhappy” or “unfortunate,” which reveals the negative balance of the “fortunate” connotations of Amaymon’s name.» — la etimología que propone para Emlon, con el hebreo en alfabeto original: el balance negativo de las connotaciones afortunadas de Amaymon.

«The names of the other two kings that follow him display a polylinguistic conjunction, with Ocarbyddaton having possible roots in the Arabic ( عكارakkar),57 meaning “wrong,” and ( بدعةbida’ah), which relates to “religious innovation,” specifically “heresy,” which the prefix عكارverifies.» — la conjunción polilingüística que propone para Ocarbyddaton, con el árabe en alfabeto original y pegado a la palabra siguiente en la capa de texto.

«Similarly, Madyconn may come from the Greek word αδικών (adikon) also meaning “wrong,” but with the specific connotation of a wrongness that is “unfair” or “unjust.”» — y la que propone para Madyconn, del griego con el matiz de lo injusto.

«While these kings initially appear unique to Amaymon’s personal retinue, with the Eastern spirit Baall being identifiable as the sub-king of Oriens and the Western spirits Belial and Balam being identifiable as the sub-kings of Paymon, it is feasible that the names given to Amaymon’s attendant kings may be aliases of spirits of kingly rank that come under him in the South.» — la conjetura que deja abierta: los reyes acompañantes de Amaymon podrían ser alias de espíritus de rango real bajo él.

«With regards to calling Amaymon when the weather is fair, the necessity of this is explained by Antonio da Montolmo,62 who states that spirits “operate only naturally when they produce their appearances,” which they find it difficult to achieve in rainy or windy weather.» — la explicación que toma de Antonio da Montolmo para el requisito del buen tiempo: los espíritus operan solo naturalmente al producir sus apariciones.

«With this designation also being the case with Belzebuth, this is not a requirement peculiar to Amaymon, and in the context of Antonio’s clarification it may be assumed that this is a universal recommendation that is relevant regardless of the spirit being conjured if their body is of an aerial nature.» — y la generalización que hace de ahí, marcada con *it may be assumed*: la exigencia vale para todo espíritu de cuerpo aéreo.

«The requirement to greet Amaymon, or any other spirit, in a gentle and pleasant manner is also explained by Antonio, who states that magical operations are performed “through the placation and power of the spirits” and “should be made with benevolent prayers addressed to them” with the magician “present[ing] himself before the spirits in a courtly manner, purely and chastely.”» — lo que Antonio prescribe sobre el trato: oraciones benevolentes y presentarse ante los espíritus cortés, pura y castamente.

«May this Sacrifice which we find it proper to offer unto ye, noble and lofty Beings, be agreeable and pleasing unto your desires; be ye ready to obey us, and ye shall receive greater ones.» — la fórmula de sacrificio que reproduce de la Key of Solomon.

«In whatsoever place ye may be, ye Spirits, who are invited to this feast, come ye and be ready to receive our offerings, presents, and sacrifices, and ye shall have hereafter yet more agreeable oblations.» — y la fórmula con que la misma fuente concluye la convocatoria al banquete.

«Such advice, in combination with that of Antonio—who also states that the spirits should in no way be constrained by divine names if one wishes» — lo que suma a eso de Antonio sobre no constreñir a los espíritus con nombres divinos; la frase se corta en el cambio de plana.

«is far more in line with the ancient practices of the Arabs, which were based around fumigations and offerings, and the modern practices of traditions such as Vodou and Quimbanda, which are based on the building of respectful relationships with the spirits that are based in mutual interest rather than threats and coercion.» — la posición que declara propia para el libro: más cerca de las prácticas árabes de fumigación y ofrenda y de las de vodú y quimbanda que de la amenaza.

«Paymon, the King of the West, comes in the form of a warrior-king with a bright and glorious crown riding a dromedary and is also called Pamon, Pamelon, Paynelon, Carmerin, Cayenam, Zamon, Samon, and Saymon.» — la forma de Paymon y la serie de nombres alternativos que registra.

«She is most obedient to Lucifer, has a woman’s countenance and a hoarse voice, and is preceded by a great retinue of spirits bearing trumpets, cymbals, and various other musical instruments.» — su obediencia a Lucifer, el rostro de mujer, la voz ronca y el séquito musical.

«When she appears, she makes a great, roaring cry and can be difficult to understand, but if the magician requests her to communicate plainly and distinctly by writing so on a piece of paper, she will do so and will proceed to teach of philosophy, wisdom, science, and all other secret things.» — el procedimiento que el texto da para entenderla: pedirle por escrito que hable clara y distintamente.

«She will also teach of matters relating to the shaping and nature of the world, knowing the nature of all things in the Earth and how they may be obtained; and of all things in the water, whose creatures she has power over; and of the wind and where it comes from; and of the Abyss.» — las materias que enseña, de la conformación del mundo al Abismo.

«She has the understanding of all arts and can manifest all mutilated things,65 grant dignities and confirmations, provide good familiars, and can bind lesser spirits and the minds of men to the magician’s will.» — las facultades que le adjudica, incluidas las *mutilated things* y la atadura de espíritus menores y de mentes humanas.

«She is the prince and keeper of women and knows where they can be seen and can arrange that their love be given.» — y su oficio como príncipe y guardián de las mujeres.

«Before coming into the sublunary realm, Paymon was of the Order of either the Cherubim or the Dominations and still commands two hundred legions from the Orders of Angels and Potestates.» — su orden de origen, dada con la disyuntiva del propio texto entre querubines y dominaciones, y sus doscientas legiones.

«Of these two hundred legions, only twenty-five will come with her as part of her retinue when she is conjured unless the whole of their number be compelled to appear by divine command.» — y cuántas de esas legiones vienen con ella al conjurarla.

«In her Lemegeton seal a clue can be found regarding the formula Weyer describes regarding the number of spirits in a legion in the Pseudomonarchia Daemonum, in which he states:» — la pista que dice hallar en el sello del Lemegeton sobre la fórmula de la legión de Weyer.

«Note that a legion is 6666, and now by multiplication count how manie legions doo arise out of everie particular.» — la fórmula que reproduce de la Pseudomonarchia daemonum, con la grafía antigua del troceo.

«The number 6666 bears a clear relation to the diabolical number 666 and appears in visual form in the four central curls or “sixes” that represent» — la relación que traza con el número diabólico y con los cuatro rizos del sello; la frase se corta en el cambio de plana.

«The importance of this number may also lie in the mathematical formula it represents as an extension of the Solar nature of the number 666, which bears such luminary qualities due to the thirty-six numbers of the Magic Square of Sol adding up to that number.» — la lectura solar que propone: el 666 como suma de los treinta y seis números del cuadrado del Sol.

«In the Qabalah, six is the number of the Solar Sephira of Tiphereth, and expressed four times, as it is in the number 6666, it returns back to six as 6 + 6 + 6 + 6 = 24 and 2 + 4 = 6.» — la reducción cabalística que hace del 6666 a seis, por Tiphereth.

«While this represents the Solar nature of the Kings of the Lemegeton, the overall sublunar nature of the spirits is also expressed in this number as it also produces the Lunar and “nigromantic” number 9 when four sixes are multiplied: 6 x 6 x 6 x 6 = 1296, 1 + 2 + 9 + 6 = 18, 1 + 8 = 9.» — y la segunda operación, que devuelve el nueve lunar y nigromántico.

«Such is the nature of this formula that no matter how many legions come under a spirit, the results will always return to 9, the number of the Moon; 6, the number of the Sun; or 12, the number of the Zodiac.» — lo que sostiene de la fórmula: siempre vuelve a nueve, seis o doce.

«When she is conjured, however, she may only bring 25 of those legions with her, totaling 166,650 spirits, which returns to the Solar number as 1 + 6 + 6 + 6 + 5 + 0 = 24 and 2 + 4 = 6.» — la cuenta aplicada a las veinticinco legiones de Paymon.

«While such numerology is essentially just a trinket, it is one that may be seen as further proof that the essence of the numerical formulas expressed are designed to reveal the astrological and celestial nature of this system of magic and why, in this work, the positions of the Sun and Moon are of vital importance.» — y el estatuto que él mismo le da a esa numerología, llamándola baratija y a la vez prueba de la naturaleza astrológica del sistema.

«Their more familiar names, however, are Belial and Bason.» — los nombres con que dice que se conoce mejor a los subreyes de Paymon.

«Interestingly, in the entries for Oriens and Paymon in the Book of Offices, Ba’al’s relationship to Ashtoreth is no longer one of equality, as it was in the religion of Canaan, but rather one in which the female precedes the male in power.» — el cambio que registra en el Book of Offices respecto de la religión cananea: la relación de Ba'al y Ashtoreth deja de ser de igualdad y la femenina precede en poder.

«It is also notable that the elements that the “female” Kings Oriens and Paymon have dominion over—Fire and Air— are those that the Hermetic traditions ascribe to be the “active” or masculine elements, while those that the “male” Kings Amaymon and Egin have dominion over—Earth and Water—are typically ascribed as the passive or feminine elements.» — la inversión que señala: las reinas Oriens y Paymon rigen fuego y aire, elementos que el hermetismo llama activos, y los reyes Amaymon y Egin tierra y agua, los pasivos.

«In his translation of the Book of Abramelin, Mathers considered Paymon’s name to be derived from the Hebrew root ( פעםpaym) meaning “to beat,” “to strike,” “to impel,” and “to throb,” which can be extended into ( ןומעּפpa’amon), “a bell” or “gong,” though the first meaning is the most suitable of these, as “beating,” “striking,” and other acts of self-flagellation such as rending the clothing and pulling or shaving the hair were acts associated with ancient funerary practices across the ancient and medieval worlds.» — la etimología que atribuye a Mathers para Paymon, con el hebreo en alfabeto original, y el sentido funerario que él le extrae.

«Notably, the Latin translation for the English words “beat” and “strike” is» — el eslabón latino que añade a esa cadena; la frase se corta en el cambio de plana.

«Furthermore, when planctus is then translated into Greek it becomes θρήνος (threnos), which denotes a lament or song of mourning.» — y el eslabón griego, con el término en alfabeto original: *threnos*, lamento o canto fúnebre.

«Together, these connected factors suggest that the name of Paymon is one that denotes the funeral rites associated with the practices of the Goës of ancient Greece.» — lo que propone con esa cadena, dicho con *suggest*: el nombre de Paymon denota los ritos funerarios de los Goës de la Grecia antigua.

«A far more literal meaning of her name, however, is apparent in the masculine Persian name ( پیمانPaymon), meaning “pact,” “oath,” “covenant,” or “promise,” which provides an important clue as to how one may win her attention and assistance.» — la etimología que da por más literal, con el persa en alfabeto original: pacto, juramento, alianza o promesa.

«This decan, which is that of the Sun in a sign ruled by Mars, is that of “knowledge, modesty, settlement, and speaking ill of one another,” though Agrippa adds malevolent traits such as shamelessness, deceit, sending evil, and quarrels between men to it.» — el decano que le adscribe y el desacuerdo que consigna: donde una fuente ve conocimiento y modestia, Agrippa añade desvergüenza, engaño y riñas.

«star has a similar image to the second decan of Scorpio as described in the Picatrix, coming either in the shape of an armed man in a coat of mail or in the form of a scorpion.» — la imagen que el Picatrix da al segundo decano de Escorpio, con el hombre armado de cota de malla o el escorpión.

«This image may be based on the memory of the Canaanite healing god Shadrafa, who was depicted as a warrior bearing a lance and a cylindrical headdress whose sacred animals were the snake and the scorpion.» — la conjetura que propone sobre esa imagen: la memoria del dios sanador cananeo Shadrafa.

«Echoes of this god’s form also appear in the fifteenth-century Arabic astrological text Kitab al-Bulhan, which reveals an image of a man on a camel slaying a dragon with a lance.» — los ecos que rastrea en el *Kitab al-Bulhan*, texto astrológico árabe del siglo XV.

«Aptly, this image acts as a symbol of the ability to cure the effects of venom, which is one of the traditional magical virtues of Scorpio.» — lo que la imagen simboliza según él: curar los efectos del veneno, virtud tradicional de Escorpio.

«Citing Hermes Trismegistus, Agrippa gives the powers of Antares as good understanding and memory and the ability to bind or drive away evil spirits.» — los poderes que Agrippa, citando a Hermes Trismegisto, da a Antares.

«Perhaps the most important of all of the reasons she is depicted as riding a camel however—considering the Venusian connections one might expect from the King of Cardinal Air75—is found in the texts of the Fourth Book of Occult Philosophy and the Book of Oberon, which state that Venusian spirits may appear in the form of one riding a camel.» — la razón que da por más importante para el camello de Paymon, contra lo que cabría esperar de un rey de aire cardinal: el Cuarto Libro y el Book of Oberon hacen aparecer así a los espíritus venusinos.

«This may be seen as creditable proof of the theory laid out in this work that she represents the goddess Ashtoreth as the planet Venus descending into the underworld, which the funerary context of Paymon’s name described above also appears to verify.» — lo que toma por prueba de su tesis: Paymon como Ashtoreth-Venus descendiendo al inframundo.

«With the Western and Airy associations apparent in Paymon’s nature, the most conducive times to work with her are when the Sun is in one of the Western or Airy signs and in a Western position in the sky76 when one of the above signs is marking the Descendant.» — el momento que recomienda para Paymon: Sol en signo occidental o de aire, en posición occidental y con ese signo en el Descendente.

«Due to the connection between Antares and the eighteenth Lunar Mansion Al Qalb between 8°34ʹ and 21°25ʹ Scorpio, work with the King of the West may also be productive when the Moon is traveling between these degrees.» — la condición lunar que añade, por la mansión décimo octava Al Qalb.

«Also pertinent is Antares’s current sidereal placement at 10° Sagittarius, which can be worked with when an unafflicted and incombust Moon is forming a conjunction with that degree when it is on the Ascendant or Midheaven, though the passage of the Sun or Venus across this position may also prove powerful.» — y la posición sideral actual de Antares con su condición de Luna no afligida ni combusta.

«Aside from these conditions it is also acceptable to call forth the Spirits of the West when the Moon is in aspect with Venus if the work be benign, or Mars if it be malignant, and is in one of the Air signs, due to Paymon’s rulership of that element.» — la alternativa que ofrece, con Venus para lo benigno y Marte para lo maligno.

«He has the power to teach physick, the notary art, necromancy, singing, the ars memorativa, and all manner of sciences.» — las enseñanzas que los grimorios adjudican a Egin.

«He will answer all questions truly regarding things past, present, and to come and will reveal all kinds of secret and hidden things including matters relating to the nature of the world, the Abyss,» — y su oficio de respuesta verdadera sobre pasado, presente y porvenir; la enumeración se corta en el cambio de plana.

«He grants friendship, dignities, and prelacies and can cause the alteration of things, converting any living organism, plant or animal, into stone in a moment and changing coals into treasure and treasure into coals.» — los dones y las alteraciones que le adjudican, de convertir lo vivo en piedra a trocar carbones por tesoro y al revés.

«He can also consecrate books and cause one to win all manner of games.» — y las dos últimas facultades del catálogo.

«As the King of the North, Egin governs the Northern parts of the sublunary regions, which are the night hours of midnight to dawn in the diurnal cycle and the period between the North solstice and the autumnal equinox in the Zodiacal Cycle.» — el dominio que le da a Egin en el ciclo diurno y en el zodiacal.

«His name in the Livre des Esperitz, Equi, may have its origin in the Latin equa or equus, which are variations of that language’s word for “horse,” with equus being an alternative rendering of the name of the constellation Pegasus, which symbolizes the divine creature born of the union of Poseidon and Medusa and lies in the proximity of the Water sign Pisces in the region of the heavens known as The Great Sea.» — la etimología que propone para Equi, del latín para caballo, con Pegaso y la región celeste del Gran Mar.

«his alternative name Ariton may be derived from the name of Pegasus’s equine sibling Ἀρίων (Arion), who was the offspring of Demeter after her rape by Poseidon after she took the form of a mare in order to escape his lustful intentions, but succumbed to her fate when Poseidon responded by taking the form of a stallion.» — y la que propone para Ariton, del hermano equino de Pegaso, con el griego en alfabeto original.

«These watery connections continue with another of his possible pseudonyms, Zimimay, which has a possible origin in the Hebrew ( זימיםzimim), meaning “gills,” and also in the Hebrew ( עגוןegun), meaning “dock,” or “anchor.”» — las dos etimologías hebreas que ofrece para Zimimay, con el hebreo en alfabeto original.

«These aquatic themes continue in the powers attributed to Egin, which include the enigmatic ability to tell “whether Water may sustain the Earth or Earth the Water” and his knowledge of the Abyss, which has an oceanic quality due to its connection to the profundities of the sea and the primeval waters of the Absu that surround the Earth, Underworld, and Heavens in Mesopotamian lore.» — lo que lee en los poderes de Egin: la pregunta sobre si el agua sostiene a la tierra o la tierra al agua, y el Abismo ligado al Absu mesopotámico.

«Other etymological possibilities for his names beyond those connected with horses and water include the possibility of the name Equi as a truncation of the Latin eques, meaning “knight” or “rider,” which has the same meaning as the Hebrew ( פרשpursh), which is one of the suggested origins of the name of the Eastern King, Purson.» — la vía etimológica alternativa que no descarta: *eques* como caballero o jinete, con el hebreo en alfabeto original.

«The Seven Chiefs may also relate to the motivations of the Watchers of the Book of Enoch, who came to Earth because of their lust for the daughters of men, due to the name Ariton being similar to the Aramaic ( עיריןA’airin), meaning “Watchers,” and the Hebrew ( עריהA’arih), which relates to both “sexual contact” and “awakening,” while Zimimay may also have an origin in ( זמהzimeh), denoting “wickedness,” “a plot,” “lewdness,” and “a lustful crime.”» — el enlace que propone con los Vigilantes del Libro de Enoc a partir de los nombres Ariton y Zimimay, con el arameo y el hebreo en alfabeto original.

«The similarity between the names Ariton and Aratron, the Olympic Spirit of Saturn in the Grimoire of Armadel, may also be significant.» — la semejanza que apunta con Aratron, Espíritu Olímpico de Saturno del Grimorio de Armadel, dicha con *may also be significant*.

«Aratron’s name also reveals a direct link to the character of Saturn due to its origin in the Latin arator, which denotes a farmer, a plowman, or a cultivator of land, while the similar-sounding Hebrew word ( ארהarah) means “to gather” or “pluck.”» — la etimología saturnina que da para Aratron, del latín *arator*, con el hebreo en alfabeto original.

«In addition to this, Egin’s form of a man riding a dragon also partially conforms to the Fourth Book of Occult Philosophy’s visual image of Saturnian spirits appearing either as dragons or as bearded kings mounted upon dragons.» — la concordancia parcial que señala con las imágenes de espíritus saturninos del Cuarto Libro.

«These descriptions concur with the Book of Offices description of Mosacus in its first spirit list, which concludes: “he appeareth like a child with a red head he giveth aunswere truly unto thy questions.”» — la descripción de Mosacus que aduce del Book of Offices, con la grafía antigua del propio texto.

«While Amaymon’s appearance as a bearded man on a lion reveals a Solar-Saturnian nature, Egin’s various forms demonstrate a Lunar-Saturnian character, which may be partially due to the rulership of the sign of Cardinal Water by the Moon.» — el contraste que traza entre el carácter solar-saturnino de Amaymon y el lunar-saturnino de Egin.

«This planetary attribution gives spirits of a Lunar nature features such as faces that are swollen, as if filled by water, that may contain the teeth of a boar,88 while their movements are like those of mighty sea storms.» — los rasgos que la atribución lunar da a los espíritus: rostros hinchados, dientes de jabalí y movimientos de tormenta marina.

«The names of the kings that accompany him, Rodabell and Lambracaron, may derive from the Hebrew ( רעדבradab), “a tremor,” combined with variations of the titular names El, Ba’al, or Bel in the case of the Rodabell/Radabelbes, and the Greek λᾰμβᾰ́νω (lambano), meaning “to take by force,” “to possess,”92 or “to cover,”93 merged with the word εικών (eikon), “image,” in the variation Lambricon and the city of Accaron in the variation Lambracaron.» — las etimologías que propone para Rodabell y Lambracaron, con el hebreo y el griego en alfabeto original.

«the servants of Asmoday in the Book of Abramelin, which bears a degree of accord with the Hebrew word ( בכרbakar), used to describe a dromedary or a young camel, which—as discussed in the summary of Paymon—is one of the talismanic images of the second decan of the Water sign of Scorpio.» — la concordancia que traza con el hebreo para dromedario o camello joven y la imagen talismánica del segundo decano de Escorpio.

«The name of the third king he is accompanied by is not disclosed in the Book of Offices, though of the spirits of the North whose ranks can be theorized successfully, Vriall and Othey hold the status of king, while the Grimoire of Pope Honorius declares spirits named Fadal96 and Nastrache97 to be two of his servants.» — lo que declara no saber: el Book of Offices no da el nombre del tercer rey, y ofrece a Vriall y Othey por rango y a Fadal y Nastrache por el Grimorio de Honorio.

«With the Zodiacal and elemental associations apparent in Egin’s nature, the most significant times to work with him are when the Sun is in one of the Northern or Watery signs and in a Northern position in the sky,98 with the planetary days and hours of Luna and Saturn also being propitious, especially when one of the aforementioned signs is marking the Imum Coeli.» — el momento que recomienda para Egin: Sol en signo del Norte o de agua y en posición norte, con días y horas de Luna y Saturno.

«Bael, as depicted by Louis Breton, in J. A. S. Collin de Plancy, Dictionnaire Infernal, Paris: 1863.» — el pie de la lámina de Bael, de Louis Breton para el *Dictionnaire Infernal*.

«he first and principal king under Oriens is Baall, who is also called Baël, Baal, Bellferit, Bellfarto, and Beal. He comes in the likeness of a king and also takes the form of a toad, a man, and a cat, or all three at once, and he speaks with a hoarse voice.» — así abre el capítulo IV, con la forma y los nombres alternativos de Baall según los grimorios.

«He teaches all manners of science and grants wisdom, grace, invisibility, and the love of men and women.» — y sus oficios: enseñar toda ciencia y dar sabiduría, gracia, invisibilidad y amor.

«With this spirit bearing a name that most clearly represents that of the central Canaanite deity, the majority of the analysis relating to this similarity has already been covered in the entry for Belzebuth, of whom Baall, like various other derived spirits such as Berith, Belial, and Bason, can be understood as a lower vibration.» — la relación que propone con Belzebuth: Baall como vibración inferior, igual que Berith, Belial y Bason.

«A similar derivation also occurs with spirits such as Beleth, Astaroth, and the Cardinal Kings who appear in female form, Paymon and Oriens, as lower vibrations of Ba’al’s divine consort Ashtoreth.» — y la derivación paralela que propone desde Ashtoreth para Beleth, Astaroth, Paymon y Oriens.

«In a manner that reflects a more unequilibrated version of the relationship between these two ancient deities, the entry for Baall in the Livre des Esperitz cites him as being under her as her subject,1 while that of the Book of Offices cites him as a king who is under her power.» — el desacuerdo entre fuentes que consigna sin armonizar: el Livre des Esperitz hace a Baall súbdito de ella y el Book of Offices rey bajo su poder.

«The Book of Offices description also states that it is first necessary to call upon the Messenger of the East, an intermediary spirit named Femell, before summoning Baall by his alternative names Bellfarto and Bellferit.» — el protocolo que el Book of Offices impone: llamar antes al Mensajero del Este, Femell.

«Interestingly, an alternative spelling of the name Bellferit is Belferth,2 who appears as the messenger of Paymon in the Book of Offices,3 while Femell derives from the same Hebrew root, ( פמלpml), as Paymon’s alias Pamelon.» — los cruces de nombres que registra, con el hebreo en alfabeto original.

«This suggests that Baall’s manifestation may be preceded by an emanation of Paymon, and Paymon’s manifestation is preceded by an emanation of Baall.» — y la simetría que deduce entre las manifestaciones de Baall y de Paymon.

«Baall’s Solar nature is also evident in the “grace he grants to all things,”4 which is comparable to the trait of nobility brought by the succedent, Sun-ruled decan of Aries,5 while the power of invisibility he grants is attributed to the powers of Sol in the Greater Key of Solomon.» — la naturaleza solar que le atribuye, apoyada en el decano sucedente de Aries y en los poderes del Sol de la Greater Key.

«In Greek myth, the power of invisibility represents a connection between the Sun and the powers of the underworld due to the Helmet of Invisibility being an artifact of the god Pluto that was used by Hermes and Perseus to aid them against monstrous foes too dangerous to face while visible to them.» — la lectura mítica que hace de la invisibilidad: el Yelmo de Plutón usado por Hermes y Perseo.

«In magical terms, this power is generally associated with the power of stealth required to successfully negotiate the many perils that lurk in the pits of the underworld, which can be understood as an external plane of existence that overlaps with the physical world, the astral world, and their nexus, being the strata of one’s personal unconscious.» — y su lectura mágica: sigilo para transitar el inframundo, entendido como plano externo que se solapa con lo físico, lo astral y el inconsciente personal.

«In the Key of Solomon, invisibility is also a power associated with the planetary powers of Jupiter and Venus, which, in combination with the powers of Sol, make it firmly illuminative and benefic in nature.» — las adscripciones planetarias que le da a la invisibilidad, con Júpiter y Venus junto al Sol.

«Baall’s associations with Aries and the Solar nature of powers such as invisibility and the imparting of grace make the first and second decans of Aries particularly resonant with his being, with the first bringing “loftiness” and the second “nobility.”» — los dos primeros decanos de Aries que declara resonantes con Baall.

«The combination of the Solar-Martian powers of the second decan of Aries can also be found in the third decan of the Fiery sign of Leo, due to it being a face governed by Mars in a sign ruled by the Sun.» — el traslado que hace de esa combinación solar-marcial al tercer decano de Leo.

«In accordance with Baall’s ability to bring the love of men and women, this decan brings one love and fellowship.» — y la correspondencia que le encuentra con el poder de amor de Baall.

«Another pertinent Eastern decan that bears relevance to this spirit’s powers is the first of Gemini, which expresses the mature wisdom of Jupiter mingled with the scholasticism and practical knowledge of Mercury.» — el tercer decano que trae al caso, el primero de Géminis, con Júpiter y Mercurio.

«This decan also shares its locus with the sixth Lunar Mansion, Al Han’ah, which ranges between 4º17ʹ and 17º08ʹ Gemini and may be used to create a talisman that brings love, which Baall also has the power to bring.» — la mansión sexta Al Han'ah, que comparte lugar con ese decano y sirve para talismanes de amor.

«Considering these celestial influences, it may prove most beneficial to work with Baall when the Sun or Mars is in the sign of Aries, particularly its first decan in the case of Mars and the second in the case of Sol.» — la recomendación electiva que da para Baall, marcada con *may prove most beneficial*.

«Furthermore, the transit of Mars and Sol in the third decan of Leo may also be considered if Baall is to be utilized for works of love, which the Moon’s transit through the sixth Lunar Mansion may also assist with.» — y la variante para trabajos de amor.

«All of the planetary powers mentioned here may also be enhanced if works with Baall are performed when the Sun is in the Eastern Quarter of the heavens, that is, between the Ascendant and Midheaven, especially on the days and hours of Sol, Mars, Mercury, or Jupiter when the signs of Aries, Gemini, or Leo are rising depending on the nature of the results one wishes to gain.» — el refuerzo que añade por el cuarto oriental del cielo, entre Ascendente y Medio Cielo.

«He comes in the form of a mild, benign, and fair old man riding a crocodile who carries a goshawk on his fist.» — la forma con que los grimorios describen a Agaros.

«He teaches all languages, makes those who run stand still, returns runaways, promotes worship, promotes and overthrows all dignities, and causes earthquakes by making the spirits of the Earth dance.» — y sus oficios, entre ellos causar terremotos haciendo bailar a los espíritus de la tierra.

«The consistency of Agaros’s position as the first duke to appear following Oriens and Baall in the Livre des Esperitz, Book of Offices, Pseudomonarchia Daemonum, and Lemegeton makes him one of the most important dukes in the corpus of Goetic texts.» — el argumento con que le da importancia: es el primer duque tras Oriens y Baall en los cuatro textos que coteja.

«Little is said of Syrach’s abilities in the Grimorium Verum, but his underling Khil has the power to cause earthquakes, which, being a power shared by no other spirit except Agaros in any of the above texts, makes it appear likely that Agaros, as Syrach, devolves this power to Khil.» — la identificación que propone entre Agaros y Syrach del Grimorium Verum, apoyada en que solo Khil comparte el poder de los terremotos.

«This Saturnian symbolism also concurs with Agaros’s ability to cause earthquakes, which is a power the Greater Key of Solomon attributes to the Seventh Seal of Saturn as well as Saturn’s influence over “good and bad fortune to buildings.”» — la lectura saturnina que hace de ese poder, apoyada en el Séptimo Sello de Saturno de la Greater Key.

«Agaros’s mild and benign temperament also fits in with the peaceable nature of Leo’s third decan, in which the bright reason and beauty of Sol tempers the scathing passions of Mars as is seen in it being a bringer of love, friendship, and the ability to avoid conflict.» — el encaje que le encuentra con el tercer decano de Leo, donde el Sol templa las pasiones de Marte.

«In this, the deified Sun is described as having the form of a crocodile named AERTHOE “in the twelfth hour” and the form of an old man when setting in the evening.» — la fuente egipcia que aduce para las dos formas de Agaros: el Sol deificado como cocodrilo AERTHOE en la duodécima hora y como anciano al ponerse.

«In the Egyptian funerary text Amduat, the twelfth hour is that in which Ra’s passage through the nocturnal underworld culminates as the Sun rises in the East at dawn after triumphing over the snares of the world of darkness.» — lo que el *Amduat* dice de esa duodécima hora.

«As a ward against evil, the crocodile was expressed in the form of the god Sobek, an apotropaic deity linked with fertility and martial prowess who protected the dead from the perils of the underworld.» — Sobek como deidad apotropaica que protege a los muertos.

«In the New Kingdom, his identity became fused with the sun god Ra, with his connection to that god being apparent in the composite deity Sobek-Ra and the Solar disc that adorns his crocodile’s head in traditional Egyptian imagery.» — la fusión con Ra que registra para el Reino Nuevo, con el disco solar sobre la cabeza del cocodrilo.

«His connection to the sun god Horus is also strong, with Sobek being the god who assisted with his birth, who caught his sons in a net as they emerged from the primal waters, and who aided in retrieving the dismembered parts of his father Osiris’s corpse from the waters that the storm god Set cast them into.» — y los tres oficios de Sobek respecto de Horus y del cuerpo de Osiris.

«As far as the planetary influences of Gemini go, it’s notable that its succedent and cadent decans are also governed by Mars and Sol, and while these decans don’t bear any significant concordance with the powers of Agaros, the seventh Lunar Mansion Al Dhira positioned between 17º08ʹ Gemini and 0º Cancer overlaps these decans and can be utilized to win the favor of others or destroy magistracies, and therefore aligns well with certain aspects of Agaros’s power.» — la mansión séptima Al Dhira que trae al caso para Agaros, con la concesión de que los decanos de Géminis no concuerdan con sus poderes.

«Of the influences outlined here, the most potent ones to work with Agaros under are those that occur when the Moon transits the seventh, eleventh, and twelfth Lunar Mansions, when the Sun is in Leo, and when Saturn and Mars enter the decans that receive them best in that sign, though the best combination of all comes when the Sun or Mars is in the third decan of Leo.» — la elección que recomienda entre todas esas influencias.

«All of the celestial arrangements mentioned above may be even more favorable if works with Agaros are performed when the Sun is in the Eastern parts of the heavens, especially during the days and hours of Sol, Mars, or Saturn when the signs of Gemini or Leo are rising, depending on what results one wishes to achieve by working with this spirit.» — y el refuerzo por el cuarto oriental del cielo y por días y horas de Sol, Marte o Saturno.

«The first President under the King of the East is Barbas, who is also named Barthas, Corbus, Marbas, Varbas, and Carbas.» — el rango y los nombres alternativos de Barbas.

«He appears as a mighty and fierce lion but changes his shape to that of a human with a beautiful form when requested.» — su forma de león que muda en humano cuando se le pide.

«He changes men into other shapes and gives full answers about matters hidden or secret, brings and cures diseases, promotes wisdom, grants knowledge of the mechanical arts, healing, and nigromancy, and teaches astronomy perfectly.» — y sus oficios: mutar formas, responder de lo oculto, traer y curar enfermedades, artes mecánicas, nigromancia y astronomía.

«From his initial appearance as a fierce lion and the beautiful human form he adopts, Barbas has physical traits that define him as a Solar spirit.» — lo que infiere de esas dos formas: rasgos de espíritu solar.

«This matches the Solar nature of the East’s first King, Baall, who with a name designating him as a “Baalim” can be viewed as an emanation of his Fiery and Solar energy of Belzebuth.» — el encaje con la naturaleza solar de Baall, leído como emanación del fuego de Belzebuth.

«While the powers attributed to Barbas are strongly Mercurial, they also reveal a consistency with Solar-chthonic healing deities such as Hauron, Asclepius, Eshmun, and Ba’al Zeboul, who, like Barbas, are renowned for an efficacy in matters relating to healing and divination.» — la consistencia que señala entre los poderes mercuriales de Barbas y las deidades sanadoras solar-ctónicas Hauron, Asclepio, Eshmun y Ba'al Zeboul.

«Barbas’s Solar expression also cements a connection to Solar-chthonic deities who took the form of a lion such as the Egyptian Aker—who, like the crocodile god Sobek, was one of the protectors of Ra’s Solar bark—and the Mesopotamian Nergal, the ruler of the underworld who represented the Sun at its most destructive and malignant at midday.» — los dos dioses leoninos que suma, el egipcio Aker y el mesopotámico Nergal.

«Despite this, there is little other evidence to suggest that Barbas is yet another extension of the complex spirit Anaboth as both Partas and Bartax are postulated to be later in this work.» — la reserva con que corta esa serie: falta evidencia para hacer de Barbas otra extensión de Anaboth.

«Although there is nothing to suggest such a feature anywhere in his description when he manifests as a human, his Book of Offices and Pseudomonarchia Daemonum name, Barbas, may refer to his being “bearded.”» — la etimología que propone para Barbas, con la objeción puesta delante: nada en su descripción humana lo hace barbado.

«Considered alongside the derived names Corbus and Carbas, which are suggestive of birds of the Corvidae genus, it is likely that a Saturnian nature is being revealed here, as such birds are symbolically related to that planet.» — la naturaleza saturnina que lee en Corbus y Carbas por su parentesco con los córvidos.

«In combination, all of the above considerations strongly point toward the first decan of Leo as the preferred astrological placement to choose when working with Barbas.» — la elección astrológica que propone para Barbas.

«The Mercurial emphasis expressed in his powers make the transit of Mercury through that decan especially efficacious, though the Sun and Saturn’s passages are to be primarily marked there, as are the angles that the Moon may form with those planets as it transits that decan.» — y el afinado por Mercurio, Sol y Saturno en ese decano.

«These celestial arrangements may prove even more favorable if works with Barbas are performed when the Sun is in the Eastern parts of the heavens, during the days and hours of Sol or Saturn when Leo is rising.» — el refuerzo por el cuarto oriental y por días y horas de Sol o Saturno.

«He is a liar and a deceiver, though he may be true and faithful in his workings once he has been constrained within a triangle.» — lo que los grimorios dicen de Star: mentiroso salvo constreñido en el triángulo.

«Once constrained, he has the power to take away one’s hearing, sight, and understanding, can discover any hidden or secret thing so long as it is not guarded by spirits, can grant familiars, will bury or reveal treasure, and can fetch and carry horses, money, or anything else he is commanded to from any place including from the houses of kings, which he returns them to after 1,200 years.» — y el catálogo de sus poderes una vez constreñido, hasta el plazo de mil doscientos años.

«A specific connection between the concepts of σκότος and deceit is evident in the statement that Star will deceive the magician and tell many lies unless he is constrained within a triangle.» — el enlace que traza entre el término griego y el engaño, con el griego en alfabeto original.

«According to Pindar, the key to overcoming the effects of the Lethe is to invoke Memory itself, which is expressed by uttering the name of the deceased.» — lo que atribuye a Píndaro sobre vencer el Leteo: invocar a la Memoria diciendo el nombre del difunto.

«To the Egyptians, however, it was the crocodile god Sobek—the embodiment of the protective aspect of the Solar deity in the underworld—who had the means to restore the senses of the afflicted dead.» — y el desacuerdo que consigna con esa vía griega: para los egipcios era Sobek quien devolvía los sentidos a los muertos.

«With the exception of the ursine form mentioned above and the dog he appears as in one of the entries in the Book of Offices, all of the other forms Star takes are those of birds, including a stock dove, a curlew, a swan, and a stork.» — el repertorio de aves en que Star aparece, con las dos formas no aviares que exceptúa.

«These are all birds that have divine aspects, with the curlew being connected to the god Thoth due to the strong resemblance it bears to the ibis, the dove being a traditional symbol of the manifestation of the divine feminine, and the swan being related to the Vedic Saraswati, the Greek Sirens, and the form that Zeus took to seduce Leda.» — los aspectos divinos que le adjudica a cada ave, del zarapito ibisiforme de Thoth al cisne de Saraswati, las Sirenas y Zeus.

«Another spirit who appears as a swan is Cambra, who is called Decarabia in the Pseudomonarchia Daemonum and Cornyx in the Book of Offices.» — el segundo espíritu cisne que trae al caso, con sus tres nombres según la fuente.

«The last of these names, Cornyx, has a similar etymological root to Star’s alias Shan, as it derives from the Latin cornus meaning “beak,” “tusk,” “horn,” or “claw,” while Shan comes from the Hebrew ( שןshn), meaning “prong,” “tooth,” or “claw.”» — el paralelo etimológico que traza entre Cornyx y Shan, con el hebreo en alfabeto original.

«Although the Ba itself was described as taking the form of an eagle with a human head, its hieroglyphic expression was a stork, which provides a connection to Star’s Pseudomonarchia Daemonum alter ego Chax, who has the ability to make one suffer the same loss of senses experienced by the posthumous human ego—which the Ba bird symbolizes—in the Egyptian Duat.» — la conexión que propone entre el jeroglífico de cigüeña del Ba y el Chax de la Pseudomonarchia daemonum.

«The stork is also associated with the candida avis23 of Virgil, which heralded the coming of spring, and Pietas, the Roman goddess of religious virtue and sacrifice.» — las dos asociaciones romanas que añade para la cigüeña.

«Additionally, and in accordance with Star’s power to bring treasures and riches, are the folkloric beliefs that portray the stork as a bringer of wealth.» — la creencia folclórica que suma sobre la cigüeña como portadora de riqueza.

«This particular power is subject to a degree of mystery in the case of Star, as it may relate to the abilities of his alias Chax or Shan to steal treasure from the houses of kings under the proviso that it be returned to where it came from after 1,200 years.» — el misterio que declara sin resolver sobre ese poder de Star y el plazo de devolución.

«The second Duke under the King of the East is Semper, who is also called Separ, Vepar, and Vephar, and comes in the form of a maiden or mermaid.» — el rango, los nombres y la forma de Semper.

«She is the guide of the waters and ships laden with armor, can makes the seas rough and stormy at the command of the magician, and can kill men in three days by inflicting them with putrefying wounds filled with maggots.» — sus oficios según los grimorios, del gobierno de las aguas a la muerte por heridas gangrenadas.

«With her appearance as a mermaid, her command over the seas, and her generally destructive nature, the operations of this spirit are clearly connected to the dark, feminine aspects of the element of Water.» — lo que infiere del conjunto: los aspectos oscuros y femeninos del agua.

«The mermaid is a symbol of a lover lost through neglect or destruction, having its mythological roots in the figure of Atargatis, the north Syrian mother goddess who unintentionally killed her lover, a mortal shepherd, during sexual congress and cast herself into the ocean in her grief and became a goddess of the sea» — la raíz mitológica que da a la sirena en Atargatis, la diosa madre norsiria; la frase se corta en el cambio de plana.

«In these respects, Atargatis can be seen a composite of Asherah in her form of the sea goddess Atirat combined with Anat and Astarte in their aspects as goddesses of war and fertility.» — la composición que propone para Atargatis: Asherah como Atirat marina, más Anat y Astarté.

«According to Lucian, who speaks of her in De Dea Syria, her sacred animals were doves, fish, and dolphins, she was equitable with Derceto and Hera,27 and she was worshipped with acts of ritual sex.» — lo que atribuye a Luciano en *De Dea Syria* sobre sus animales sagrados y su culto.

«Despite Lucian’s summary and Aphrodite’s reputation as a goddess of love, her title Aphrodite Hagne found in the Delos inscriptions denotes Aphrodite the Pure, which denotes a sexless or virginal state, and is consistent with this title usually appearing by itself in the Delos inscriptions rather than alongside that of her consort Hadad.» — el desacuerdo que consigna con Luciano, apoyado en las inscripciones de Delos y el epíteto Hagne.

«This association with the state of purity was reflected in the state one was preferred to be in if one sought to enter her temple29 as well as the practice of self-castration that some of her male devotees chose to perform in her honor.» — las dos prácticas en que ve reflejada esa pureza, incluida la autocastración de algunos devotos.

«Although the name Semper has a direct Latin origin, denoting “that which is eternal,” this particular translation seems likely only if it is a reference to the great Eternal Sea of the Cosmos.» — la etimología latina que ofrece con su reserva: solo valdría si remite al Mar Eterno del Cosmos.

«A less obtuse etymological origin can be found in her alias Vepar in the Pseudomonarchia Daemonum, which derives from the word viper and bears a relation to the mermaid due to the description of vipers found in The Physiologus, which states that a female viper resembled a woman to the waist, but below it had the tail of a crocodile.» — la etimología que da por menos oscura, del víbora, con la descripción del *Physiologus*.

«Further evidence of the relevance of the viper to this spirit can also be found in the origin of its name in the Latin contraction vivipara, which derives from the words vivus, meaning “alive” or “living,” and parere, meaning “to bring forth.”» — la contracción latina *vivipara* que aduce como evidencia adicional.

«From antiquity to about the seventeenth century CE it was believed that maggots, worms, and the like spontaneously generated in rotten matter rather than hatching from the microscopic eggs laid by their mothers,33 revealing a connection between the live births of vipers, the festering wound of their bites,34 and the maggots that necrotic wounds were said to produce.» — la creencia en la generación espontánea con que enlaza la víbora, la herida y los gusanos.

«The viper is a prominent symbol across the grimoires, with many spirits holding them, taking their shape, or being mounted upon them.» — lo que dice de la víbora como símbolo transversal de los grimorios.

«Other spirits also sport names based on the etymology of this word, with the similarly named Zepar, who is described as holding a snake and bears a name derived from the Hebrew word for viper, ( צפעtzepa’a), while the Book of Offices’ Ogya36 is either depicted as holding a snake or having the form of an ugly viper while bearing a name derived from the Greek word for viper,» — los otros espíritus con nombre de víbora que enumera, con el hebreo en alfabeto original.

«With Semper representing a sea creature of malefic character, the parallels between her and the ketea of Greek legend are clearly expressed.» — el paralelo que traza con los *ketea* de la leyenda griega.

«These monsters, of which Cetus was the most famed, were usually depicted as serpentine creatures with rows of sharp teeth and were greatly feared by Greek sailors, who believed they brought great storms that could either misdirect or wreck ships, and with this being so, their ships often bore images of such creatures as their figureheads in order to appease their wrath.» — lo que dice de esos monstruos y de los mascarones de proa con que se los aplacaba.

«The apotropaic virtue of such figurines also resembles the guiding role mermaids were believed to assume to bring good fortune to ships at sea, which is a quality present in Semper, whose description focuses on her ability to assist, rather than hinder, ships in their voyages.» — y la vuelta al texto: la descripción de Semper subraya que asiste a las naves en vez de estorbarlas.

«That it is ships of war in particular that she aids is consistent with the warlike nature of Anat, of whom, as revealed above, the primal mermaid Atargatis represented a maritime evolution.» — el encaje que le encuentra con el carácter guerrero de Anat.

«Because of the connections with monsters of the sea, Semper can be connected to the constellation of Cetus, which partially overlaps Aries, the first of the Eastern signs.» — la constelación que le adjudica, Cetus, solapada en parte con Aries.

«Ptolemy cited this star to be of a Saturnian nature, while Vivian Robson described its qualities as those which bring “disease, disgrace, ruin, injury from beasts, sickness, and loss of fortune.”» — el desacuerdo de fuentes que registra sobre esa estrella: Ptolomeo la hace saturnina y Vivian Robson enumera sus efectos.

«Tropically, this Mansion lies between 0º and 12º51ʹ Aries, which, being a sign governed by Mars, may account for Semper’s tendency to aid ships of war to make their passages across the seas.» — la conjetura con que explica la ayuda a las naves de guerra, por el señorío de Marte sobre Aries.

«As well as being of a Marsian nature, her ducal rank, which is also shared by the related spirit Zepar, and the Venusian nature of goddesses such as Atargatis and Anat make works with Semper effective when either Mars or Venus is transiting Aries, particularly its first decan.» — la elección astrológica que propone para Semper, por Marte o Venus en Aries.

«Venus’s detriment in this sign also accounts for the elements of lost love found in the mythos of the mermaid Atargatis.» — y lo que hace corresponder al detrimento de Venus en ese signo: el amor perdido del mito de Atargatis.

«The third Duke under the King of the East is Algor, who is also called Eligor, Eligos, Alugor, Abugor, and Abigor.» — el rango y los nombres alternativos de Algor.

«He comes in the form of a goodly knight carrying a lance, an ensign, a shield, a serpent, or a scepter and has the power to disclose secrets, give the love and favor of kings, princes, knights, and lords, and can provide advice regarding wars and how soldiers will meet in battle.» — su forma y sus oficios: secretos, favor de reyes y consejo de guerra.

«Algor’s several names form various etymological descriptions of his character in the Latin language.» — lo que dice de sus nombres como descripciones etimológicas latinas.

«With none of these having any specific relation to his person or powers, these names may refer to the processes by which Renaissance conjurers bound spirits to their will.» — y la conjetura que ofrece ante la falta de relación con su persona: los nombres remitirían a los procesos de atadura de los conjuradores renacentistas.

«A further possible alias of Algor is found in the name of Alogil, one of the servitors of the four Cardinal Kings that appears within Chapter XXIX of Book IV of the Book of Abramelin, which is used for “making all sorts of people in weapons and armour appear,” with the square he appears in being that which relates to having “all kinds of soldiers standing ready to fight.”» — el alias que propone desde el libro IV del Abramelin, con el cuadrado de los soldados dispuestos a pelear.

«Algor’s appearance and abilities place him as a firmly Marsian spirit, making a connection to the sign of Aries likely.» — la adscripción marcial que le da y el enlace con Aries.

«Because of this, it may prove beneficial to work with Algor when the Sun or Mars is transiting this decan, especially when the Sun is at its exaltation in the nineteenth degree or is well-aspected to Mars when in Aries.» — la elección astrológica que propone, con la exaltación del Sol en el grado diecinueve.

«All of these considerations are particularly efficacious between the hours of dawn and noon when the sign of Aries is on the Ascendant during the days and hours of Sol or Mars.» — y la franja horaria que añade, del alba al mediodía con Aries en el Ascendente.

«though it is only the description under the alias name Fersone that states that he desires sacrifice before the form of a brazen image.» — la divergencia que registra entre descripciones: solo bajo el nombre Fersone se pide sacrificio ante una imagen de bronce.

«while his Livre des Esperitz alias Diusion or Dicision40 comes as a beautiful man who reveals the hidden treasures of the earth.» — y la variante del Livre des Esperitz, con el hombre hermoso que descubre tesoros.

«while a good deal of progress has been made in solving some of these quandaries in this work and others before it, its suggestions are neither rigid nor final.» — la reserva que declara sobre su propio trabajo: las sugerencias no son rígidas ni definitivas.

«Despite the similarities evident between their names, the Livre des Esperitz spirit Gorsay has nothing to do with either Seson or Neophon and most likely relates to the spirit Gordonsor or Seere in the Western Quarter of spirits under the rulership of Paymon.» — la negativa que ficha: Gorsay no tiene que ver con Seson ni con Neophon y remite a Gordonsor o Seere en el Oeste.

«Due to its position in the northernmost parts of the ancient Semitic world and being the home of a pantheon of their enemies’ idols, the Hebrews named their word for “north,” ( צפוןtzephon), after it and simultaneously ascribed that word to describe things of a dark or obscure nature.» — la etimología que da para el norte hebreo, con el hebreo en alfabeto original.

«This second connection is found in the alternative meanings of ,צפוןwhich include “hidden,” “concealed,” “secret place,” and “treasure,”45 all of which are concordant with Seson’s ability to uncover hidden knowledge, hidden treasures, the mysteries of the past, present, and future, and things concealed within the Waters and the Earth.» — los sentidos alternativos de esa raíz que hace concordar con los poderes de Seson, con el hebreo en alfabeto original.

«Similar descriptive elements are evident in the names Gorsyar and Garsone, which, like Neophon’s aliases Guzion and Gazon, and the Book of Offices spirit Gasyaxe, can be traced to the Latin gazae and the Greek γάζα (gaza), which mean “treasures.”» — la familia de nombres que hace derivar del latín y el griego para tesoros, con el griego en alfabeto original.

«The name Purson continues this descriptive mode with a root likely to derive from the Hebrew ( פרשpersh), meaning “rider” or “knight,”46 and ( פורשpursh), meaning “dissident” or “dissenter.”» — las dos etimologías hebreas que da para Purson, con el hebreo en alfabeto original.

«With his beautiful form and leonine features, Seson’s Solar nature is strongly expressed, making a link to the Fiery Solar sign of Leo likely, while his riding a bear relates to one of the physical appearances of Mercurial spirits according to the attribution given in the Book of Oberon and the Fourth Book of Occult Philosophy, which Seson displays in his knowledge of esoteric matters and the events of the past, present, and future.» — la doble adscripción que le hace a Seson: solar por la forma leonina y mercurial por el oso, según el Book of Oberon y el Cuarto Libro.

«Although its powers do not concur with those of Seson, the overlap between the daemonic image of the first decan of Leo in Liber Hermetis and this spirit makes it auspicious.» — el solapamiento con la imagen decánica del *Liber Hermetis*, con la falta de concordancia declarada delante.

«He may therefore be conjured to greater effect when the Sun is present in this decan or when Mercury or Sol is in the Sol-ruled third decan of Gemini, especially during the hours and days of the Sun or Mercury between dawn and noon when either Leo or Gemini is on the Ascendant.» — la elección astrológica que propone para Seson.

«When these planets are not present in these positions, the Moon may be used as a proxy for them so long as it is forming aspects to those planets when she is present in the above decans.» — y la regla de sustitución que da: la Luna como proxy si forma aspectos con esos planetas.

«These properties make Seson a close celestial relative of Barbas, who is also an Eastern spirit with a leonine form who takes the shape of a beautiful human when requested and gives answers about hidden or secret matters.» — el parentesco celeste que traza entre Seson y Barbas.

«With Barbas being a likely emanation of Baall—and therefore ultimately a scion of Belzebuth—Seson can also be considered to be one of the Baalim, which can be verified due to his spiritual connection to Ba’al Zephon.» — y la conclusión que saca: Seson entre los Baalim, por su conexión con Ba'al Zephon.

«The fourth Duke under the Eastern King is Maxayn, who is also called Marshiones, Mathias, Machin, Mathim, Bartyn, Barton, and Bathin.» — el rango y la serie de nombres de Maxayn.

«He comes in the form of a bear with a serpent’s tail breathing fire from his mouth or as a very strong man with a serpent’s tail riding a pale horse.» — sus dos formas según los grimorios.

«He teaches the virtues of herbs, stones, and trees and can transfer one from one region to another in an instant.» — y sus oficios.

«Like the Western spirit Partas and his alias Foras in the Pseudomonarchia Daemonum, Maxayn appears as a strong man who has knowledge of herbs and precious stones.» — el paralelo que traza con Partas y Foras.

«He also bears strong enough similarities to the Pseudomonarchia Daemonum’s Bathin50 and the Book of Offices’ Marshiones to conflate them under a single identity.» — y la fusión de identidades que propone con Bathin y Marshiones.

«Additionally, when Bathin appears as a strong man, he comes with the tail of a serpent breathing fire from his mouth, which— alongside the clear similarity of their names—connects him to Pathyn, a spirit under the rulership of Amaymon in the Book of Offices.» — el enlace que añade con Pathyn, espíritu bajo Amaymon.

«The names Maxayn, Machin, Marshiones, and Mathim most likely derive from the Greek words μάχη (mache), meaning “fight,” “battle,” or “contend,” and μάχομαι (machomai), which means “I do battle.”» — las etimologías griegas que propone para esa familia de nombres, con el griego en alfabeto original.

«These names then mutate into Bathin, which has its origin in the word βαθύς (bathus) and resonates with the description given to both Maxayn and Bathin due to its meaning of “strong,” “intense,” and “full.”» — la mutación que propone hacia Bathin, con el griego en alfabeto original.

«As with the other Eastern spirits, rites involving Maxayn should be performed between dawn and noon, with the days and hours of the Sun or Mars and the rising of the signs Aries, Leo, or Sagittarius at those times being of additional value.» — la regla horaria que da para Maxayn, común a los espíritus del Este.

«Figure 25. The combined forms and powers of Maxayn and his aliases.» — el pie de la tabla que reúne formas y poderes de Maxayn y sus alias.

«The fifth Duke under the King of the East is Neophon, who is also called Cason, Gusion, Gusoyn, Gazon, and Gazaron and comes in the form of a dog or a Xenophilus.» — el rango, los nombres y la forma de Neophon.

«He answers all questions regarding past, present, and future, expounds all questions, reveals secrets, and gives grace and love to all people on earth by reconciling friends, appeasing the enmities of foes, distributing honors, dignities, and riches, and granting the favor of the great.» — sus oficios: adivinación, secretos, gracia, reconciliación de amigos, apaciguamiento de enemistades, honores y riquezas.

«it is possible that this was a title given to a spirit whose previous existence was either unknown or unfamiliar to the Renaissance necromancers who first conversed with him under the names Cason55 and Gazon.» — la conjetura que ofrece sobre el nombre, dicha con *it is possible*.

«While such a theory can’t be verified, his Livre des Esperitz name Gazon, his Abramelin name Gazaron,57 and his more familiar aliases from the Pseudomonarchia Daemonum and Lemegeton, Gusoyn and Gusion, are more easily quantified as they appear to derive from the Latin gazae and the Greek γάζα, meaning “treasures,” which is fully in accord with his abilities to bring riches.» — con la reserva por delante: la teoría no se verifica, pero los nombres del tesoro sí se cuantifican.

«The form he is described as taking in the Pseudomonarchia Daemonum is that of a Xenophilus, which some observers have stated represents a flawed rendering of the Greek Cynocephalus, meaning “dog-headed,” which clearly coincides somewhat with his appearance as a dog in the Book of Offices.» — la primera lectura de *Xenophilus* que recoge, como error por *Cynocephalus*.

«An alternative explanation of the term Xenophilus is that offered by Jake Stratton-Kent,58 who presents it as a mishandling of the French word “seneschal”59 due to Cason taking such a form in clm 849.» — la segunda, que atribuye a Jake Stratton-Kent: un mal manejo del francés *seneschal*.

«Each of these arguments has its merits, as does the direct translation of the Greek Ξένο φίλο (xeno philo), meaning “foreign friend,” which may relate to the peaceful and conciliatory nature of this spirit, as is seen in his abilities to give grace and love to all people, reconcile friends, and appease the enmities of foes.» — la tercera, por traducción directa del griego, con el griego en alfabeto original, y sin arbitrar entre las tres.

«Taken together, the alternative possibilities of this word’s meaning can be combined to present a more complete image of the spirit appearing as a seneschal or a “foreign friend” who comes in the form of, or with the head of, a dog.» — la imagen compuesta que propone en vez de elegir una lectura.

«The divinatory powers,61 grace, love, reconciliations, friendship, honor, and riches Neophon brings all relate to planetary powers that, in the Eastern Quarter, are most strongly expressed in the third decan of Leo,62 which is governed by Mars in a sign ruled by Sol, and the second decan of Marsian Aries, which is governed by Sol and is the decan where the Sun is exalted.» — los dos decanos que hace corresponder con los poderes de Neophon.

«The Moon’s transit through these decans is also of value if she is forming an aspect to Mars or the Sun, though this need not be the case if the Moon is in the second Lunar Mansion Al Butain, which, like the powers of the Sun, brings treasures and reconciliations with rulers.» — y la excepción lunar que añade, por la segunda mansión Al Butain.

«The first Earl and sixth Duke under Oriens is Barbais, who is also called Barbas, Barbares, Barbates, and Barbatos.» — el doble rango y los nombres de Barbais.

«He comes in the form of a man of the forest armed with a bow or as a wild archer who is half-man and halfbeast.» — su forma según los grimorios, con el compuesto que el troceo imprime unido por el corte de renglón.

«He knows all things of the past, present, and future, is the guide of many rulers, and comes in the company of four kings, each of which bears a trumpet, of which one is gold, one silver, one brass, and one ivory.» — sus oficios y el cortejo de cuatro reyes con trompetas de oro, plata, latón y marfil.

«He reconciles friends and rulers and can understand the singing of birds, the barking of dogs, the lowing of bullocks, and the cries and howls of all other beasts and can also detect and break open the treasures hidden by magicians and counteract the effects of witchcraft.» — el resto de su catálogo, con el lenguaje de los animales y la contramagia.

«The origin of Barbais’s name is better understood in the context of its Pseudomonarchia Daemonum form Barbatos, which derives from the Latin barbatus, denoting a man with a beard or something that is “frayed” or “ragged” in appearance.» — la etimología latina que propone desde la forma Barbatos.

«This is concordant with his appearance as a “wild archer” in the second list of spirits in the Book of Offices, a “showter,65 or fforest man” in the first list, and the words “in signo Sagittarii silvestri” in the Pseudomonarchia Daemonum.» — las tres descripciones que hace concordar con esa etimología, con las grafías antiguas del propio texto.

«Adding weight to this possibility is the statement in the Lemegeton that Barbatos is “of the Order of Virtues, of which some part he retaineth.”» — lo que el Lemegeton añade sobre su orden de origen.

«Being “bearded” places his physical form within the categorization of spirits associated with Saturn, which, with his attested connection to Sagittarius, makes the Saturnian third decan of that sign especially pertinent to his being.» — la adscripción saturnina que hace del rasgo barbado, y el decano de Sagitario que se sigue de ella.

«This particular ability coincides with that of the seventh square of Book IV Chapter X of the Book of Abramelin, which is used to prevent all other magic from working and is notable in respect to Barbais as its letters are such that all of his names—Barbais, Barbatos (as the Latinized Barbatus), Barbares, and Barbates—are evident within it.» — la coincidencia que registra con el séptimo cuadrado del libro IV del Abramelin, en cuyas letras dice hallar todos los nombres de Barbais.

«Even more significant is the fact that his Lemegeton seal appears to have been constructed from this square, with it being sigilized by joining up the appropriate letters of his name in a stylized fashion similar to the construction of the well-known seals of the planetary Spirits and Intelligences from the magical Number Squares found in the works of Paracelsus and Agrippa.» — lo que da por más significativo: el sello del Lemegeton construido desde ese cuadrado, al modo de los sellos planetarios de Paracelso y Agrippa.

«The Abramelin Square in question comes under the rulership of Magoth, who is considered an Eastern ruler due to her being named as such in the Grimoire of Honorius.» — la regencia oriental que adjudica a ese cuadrado por Magoth.

«The magical knowledge of such a language may reveal an emanatory relationship to the spirit Barbas, who precedes him in the East and who, aside from having a similar name, also has the ability to understand languages.» — la relación emanatoria que propone con Barbas, dicha con *may reveal*.

«Barbais’s ability to understand the language of bird, dogs, bullocks, and other wild beasts is further indication of his wild, naturalistic character, with the ability to understand such things—especially the song of birds70— being associated with an ability to understand the language of the gods.» — lo que lee en el don de entender a las bestias: entender la lengua de los dioses.

«The phrase used to describe this ability in the Livre des Esperitz is “qui monstre a entendre le son des oyseaulx et la voix des chiens,” with the Middle French monstre here being a derivation of the Latin monstri, which relates to the recognition of omens and portents.» — la frase francesa del Livre des Esperitz que reproduce y su lectura del *monstre* como reconocimiento de presagios.

«The presence of such words suggests that this square—and by association, Barbais— can be used to bring pain and suffering to those who work curses against those under his protection while offering refuge or protection from any malign effects.» — lo que ese cuadrado sugiere para Barbais: daño a quien maldiga a los suyos y refugio frente a lo maligno.

«As discussed, Barbais’s astrological character is plainly demonstrated in his form and related to Sagittarius, particularly its third decan, which the transits of and aspects formed between the Sun, Moon, and Saturn should be observed within, especially during the planetary days of Saturn and Sol when Sagittarius is rising.» — la elección astrológica que propone para Barbais.

«The twentieth Lunar Mansion, Al Na’am, between 4º17ʹ and 17º08ʹ Sagittarius, is also relevant due to its influence over the control of wild animals and its use in the creation of a talisman that brings success in hunting.» — la mansión vigésima que añade, por su influjo sobre las fieras y el talismán de caza.

«The image to be inscribed upon this talisman correlates very closely with the description of Barbais, with it having the form of a figure with the head and arms of a man, the body of a horse with four feet, and a tail holding a bow in its hands.» — la correspondencia que traza entre la imagen de ese talismán y la descripción de Barbais.

«The Moon’s conjunction with the Midheaven or Ascendant and the fixed star Vega at 15°35ʹ Capricorn, which marks the sidereal entrance to this Mansion and grants favor with beasts and protects from demons, nocturnal phantoms, and fears, is also of importance.» — la estrella fija Vega y sus virtudes, que suma a la elección.

«Significantly, Vega is found within the constellation of Lyra, which represents the lyre with which Orpheus drowned out the songs of the Sirens and is reflected in Barbais’s ability to dispel malign magic.» — el enlace con Orfeo por la constelación de la Lira.

«So too did Orpheus display his mastery over the wards of the infernal realm with his taming of Cerberus, the guardian of the portals of Hades, just as Barbais breaks open treasures bound shut by sorcery.» — el segundo paralelo órfico: Cerbero amansado frente a los tesoros que Barbais abre.

«Like Barbais with his ability to bring reconciliation between friends and rulers, Orpheus also demonstrated the ability to restore harmony between friends by disrupting the argument between Idas and Idmon aboard the Argo with one of his songs, and like the wild huntsman Barbais, Orpheus also shared an affinity with animals, which he could make dance with the music he played.» — y los dos últimos: la reconciliación a bordo del Argo y la afinidad con los animales.

«As a son of Apollo, Orpheus may be seen as a Solar emanation and, despite having Saturnian elements evident in his form, this is also the case with Barbais due to his powers closely correlating with the magical manifestations» — la lectura solar de Orfeo y su traslado a Barbais pese a los elementos saturninos; la frase se corta en el cambio de plana.

«As demonstrated, the associations that Barbais’s alternative name Barbatos has with the Greek lyre—which was called a barbiton or barbitus—make his spiritual connection to the ancient Orphic religion very strong, though his connections to Centaurus and Silvanus are significant, too.» — el balance que hace de esa serie: fuerte conexión órfica por la lira *barbiton*, sin dejar fuera a Centauro y Silvano.

«Due to his associations with Silvanus and Centaurus, it would also be favorable to work with Barbais in the deepest parts of the forest, away from all human contact,74 while his associations with Orpheus, music, and the voices of beasts make the sounds of music, voices, and any other significant noises the foremost media through which this spirit communicates.» — la recomendación práctica que da: el bosque profundo como lugar y el sonido como medio.

«He is most stern and comes in the form of a mighty wolf with the tail of a serpent and vomits flames of fire, though when he takes human form he has the head of a raven with the teeth of a dog.» — la forma de Amon según los grimorios.

«Although it can be tempting to correlate Amon to gods such as the Egyptian Amun or the Carthaginian Ba’al Hamon, there are too few connections between them to give such correspondences any real credence.» — la negativa que ficha: no hay conexiones bastantes para identificar a Amon con Amón egipcio ni con Ba'al Hamón.

«There is, however, a linguistic connection between the names Amon and Hamon that is worth considering.» — y lo que sí concede: una conexión lingüística entre Amon y Hamon.

«Although this alias appears to be a modern construct with no traditional basis in the grimoires, it successfully provides a link to one possible origin of Amon’s name due to its connection with the minor Old Testament prophet Nahum,75 who spoke out against “whoredom and witchcraft”76 during the reign of the apostate Judean king Amon, who “burnt the Torah and allowed spider webs to cover the altar.”» — el alias moderno que descarta como tradicional y a la vez usa como enlace con el profeta Nahúm y el rey apóstata Amón.

«Despite this, there is still no justification for directly equating the god of Carthage with the spirit Amon, as it is only different concepts of plurality that are being commonly expressed by their names rather than a definitive coagulation into a singular entity.» — la segunda negativa: no hay justificación para equiparar al dios de Cartago con el espíritu Amon.

«author and promoter of discord, war [and] quarrels,” while his abilities to answer all questions regarding past, present, and future, reveal secrets, and procure favor and the love of friends and foes is strongly concordant with the Solar-Marsian powers of Neophon.» — la concordancia que traza entre los poderes de Amon y los de Neophon, con el corchete editorial del propio texto.

«Because of this great similarity of his powers to the two spirits who precede him, his main astrological sympathies are with the sign of Sagittarius, especially those found in the twentieth Lunar Mansion Al-Na’am due to its influence over the taming of wild beasts.» — la simpatía astrológica que le da a Amon, con Sagitario y la mansión vigésima.

«The overlaps apparent between the daemonic expressions of these astrological factors and those found in the form of Amon suggest these to be conducive placements for working with him when Mars and Saturn are transiting such places when the Sun is in the Eastern Quarter of the heavens during the days and hours of Sol, Mars, or Saturn or when the Moon forms aspects with Saturn or Mars from those places.» — la recomendación electiva que se sigue de esos solapamientos.

«He is the author and promoter of discord, war, quarrels, and falsehood and may not be admitted into every place but will respond generously to the magician’s requests.» — lo que los grimorios dicen de Suffales: promotor de discordia y falsedad, no admitido en todo lugar.

«In his case it comes from the form he takes as a spirit with the head of a nighthawk or night raven that Amon bears.» — la forma de ave nocturna que comparte con Amon.

«The technical translation of this word is not “night raven,” as the Vulgate Bible has it,» — la objeción de traducción que hace a la Vulgata; la frase se corta en el cambio de plana.

«The position of the flame he appears as outside the Tower of Babylon is a reference to the account of the Tower of Babel in Genesis 11:1–9, which was a symbol of man’s unification to a singular purpose,» — la lectura que hace de la llama fuera de la Torre de Babilonia, remitida al Génesis.

«If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them.» — el versículo del Génesis que reproduce.

«Further symbolic explanations of the precise goal that man was alleged to be working toward are elucidated in the accounts of the Book of Jubilees, which state that the tower was built in order for people to “ascend on it into heaven,”» — lo que añade del Libro de los Jubileos sobre el propósito de la torre.

«An alternative line of Rabbinical teaching goes further and says that those who climbed it were divided into three factions with differing intentions:» — y la enseñanza rabínica alternativa que consigna, con las tres facciones.

«All of these means of violent protest are attested to clearly in the character of Suffales due to his being a promoter of discord, war, and quarrels, aligning him rather clearly as a daemon akin to the fallen angels of lore, while his appearance as a flame symbolically suggests that his usurpation of the heavenly fire may have been fruitful.» — lo que lee en el conjunto: Suffales alineado con los ángeles caídos, y la llama como usurpación fructífera del fuego celeste.

«In astrological terms, Suffales also shares the connection to the sign of Sagittarius that others preceding him in the East have. The Saturnian third decan of that sign is especially relevant to his being as it represents “activeness for evil things, contentions, and horrible matters.”» — el decano de Sagitario que le adjudica y lo que ese decano representa.

«This decan’s overlap with the twenty-first Lunar Mansion Al Baldah between 17º08ʹ Sagittarius and 0º Capricorn, which is used to create a talisman that brings destruction to someone, concurs with these attributions rather well, too.» — la mansión vigesimoprimera que solapa ese decano, con el talismán de destrucción.

«Additionally, the Saturnian first decan of the Fire sign of Leo also appears to be in accordance with his nature due to its signifying the traits of boldness, violence, cruelty, wickedness, and lust.» — el segundo decano que suma, el primero de Leo, por audacia, violencia, crueldad, maldad y lujuria.

«In sidereal terms, it may prove beneficial to consider the Moon’s contact with the fixed stars Albaldah at 16º30ʹ Capricorn and Al Jabhar at 28°09ʹ Leo due to their being the stars that mark the entrances to the aforementioned manzils.» — las dos estrellas fijas que propone en clave sideral, como puertas de esas mansiones.

«As is the case with the spirits that precede him, suitable times for working involve the Sun being in the Eastern Quarter of the heavens during the days and hours of Saturn when the signs of Leo and Sagittarius are on the Ascendant.» — la regla horaria común a los espíritus del Este aplicada a Suffales.

«The Saturnian aspects of this spirit make Sagittarian aspects of the Sun and Moon to Saturn beneficial, especially when such aspects are formed in the positions highlighted previously.» — y el afinado por aspectos de Sol y Luna a Saturno.

«A depiction of the demon Asmodeus, a king of demons, from J. A. S. Collin de Plancy, Dictionnaire Infernal, Paris: 1863.» — el pie de la lámina de Asmodeo, del *Dictionnaire Infernal*.

«T he first and choicest King under Amaymon is Asmoday, who is also called Sydonay, Aēšma, Asmodeus, and Ashmedai.» — así abre el capítulo V, con el rango y los nombres de Asmoday.

«He takes the form of a strong, powerful, three-headed king riding an infernal dragon and bearing a lance and flag in his hands.» — su forma según los grimorios.

«He belches forth fire, has the tail of a serpent, and has feet that are webbed like those of a goose.» — los rasgos que completan esa forma.

«He answers all demands truly, gives a ring of Great Virtue, reveals secrets and the location of hidden treasures, teaches astronomy, arithmetic, music, the mechanical arts, and geometry, and can cause one to become invisible.» — la primera mitad de su catálogo de oficios.

«He also has the ability to produce food, especially in vast amounts for banquets, can cause the transmutation of metals and the shape of people and animals, can cause of all kinds of discords, and can drive the hearts of women and men to wrath, desire, and lust.» — y la segunda, con la transmutación de metales y el gobierno de la ira y el deseo.

«Asmoday is one of the foremost entities of daemonic lore, having his first traceable origin as Aēšma, a storm demon who later became identified as one of the ten major dīvs of ancient Persia.» — el origen que le rastrea: Aēšma, demonio de la tormenta y luego uno de los diez *dīvs* mayores de Persia.

«As the Zoroastrian Demon of Wrath, he was the messenger of Angra Mainyu known as “the fiend of the murderous spear”1 and was the wielder of the bloody club, the assailer of the unjudged dead, the sower of discord among demons and men, and the agent of every kind of worldly sin.» — lo que la fuente zoroástrica le adjudica como mensajero de Angra Mainyu.

«It is from the name Aēšma alongside the appendage daēuua denoting a god or daemon that the name Ashmedai or Asmodeus of Haggadic legend, the Book of Tobit, and the Testament of Solomon comes.» — la etimología que propone para Ashmedai y Asmodeo.

«In these texts, his role as an agent of misfortune continues with his appearance in Tobit as the demon responsible for the death of each of Sarah’s seven husbands.» — el papel que le da el libro de Tobit.

«I am called Asmodeus among mortals, and my business is to plot against the newly wedded, so that they may not know one another.» — lo que el Testamento de Salomón le hace decir de sí mismo.

«And I sever them utterly by many calamities, and I waste away the beauty of virgin women, and estrange their hearts» — la continuación de esa confesión; la frase se corta en el cambio de plana.

«While his agency over marital woe initially appears to be solely representative of his sway over human desire and inconstancy, it is also indicative of his opposition to Zoroastrian and Jewish religious conventions.» — la lectura que añade a esa agencia sobre el matrimonio: oposición a las convenciones religiosas zoroástricas y judías.

«One of the Zoroastrian rites that was supposed to thwart Aēšma, for example, is the practice of kin-marriage, whereby the preferred marriage partner is a cousin, which is still practiced among contemporary Zoroastrians for reasons of heredity and socioreligious exclusivity.» — el rito de matrimonio entre parientes que aduce como contrapartida.

«A residue of his opposition to kin-marriage resonates in the account of Tobit’s son, Tobias, who consented to marry Sarah, the daughter of Raquel, who was “a near-kinsman” of his tribe.» — el residuo de esa oposición que rastrea en el relato de Tobías y Sara.

«Although the Jewish legends surrounding Asmoday largely rely on Persian sources, one mystery that may be solved by Apocryphal Hebrew teachings is that which surrounds one of his Zoroastrian epithets, Pesō Tanū, which means “having his body forfeited.”» — el epíteto zoroástrico que trae al caso, Pesō Tanū, y lo que traduce.

«In the Testament of Solomon, Asmodeus explains his origins to Solomon by stating he was “born of an angel’s seed by a daughter of man,” while in the Haggadah concerning Noah, he states that he came from a union between the fallen angel Shamdon and a woman named Naamah.» — las dos genealogías que consigna sin armonizar: nacido de simiente de ángel, o de la unión de Shamdon y Naamah.

«Such explanations place his origins as one of the human-angel hybrids, the Nefilim, encountered in the Book of Enoch, which suggests that Aēšma’s “bodily forfeit” is that suffered by the Nefilim, who were stripped of their corporeal raiments and condemned to roam the Earth in bodiless forms until the Day of Judgement following their defeat by the heavenly archangels.» — lo que deduce de ellas: origen entre los Nefilim, y el despojo del cuerpo como el que ellos sufrieron.

«Alternatively, this “bodily forfeit” may refer to Asmoday’s mythological fate in Egypt following his banishment there, which, according to Collin de Plancy’s Dictionnaire Infernal, involved him establishing a temple at Ryanneh9 in the Egyptian desert, where he was still allegedly worshipped but would eventually cut himself into pieces and disappear.» — la lectura alternativa que ofrece, por el templo de Ryanneh del *Dictionnaire Infernal* de Collin de Plancy.

«The source of Collin de Plancy’s information about the location of this temple was the propagandist colonial newspaper Courrier de l’Égypte, but modern European knowledge of it appears to originate in the account of the seventeenth-century French explorer Paul Lucas, who, via the works of the Benedictine monk Antoine Augustin Calmet,10 is cited in Voltaire’s entry for Asmodeus in his Dictionnaire Philosophique, which states:» — la cadena de transmisión que reconstruye: el *Courrier de l'Égypte*, Paul Lucas, Calmet y la entrada de Voltaire.

«Not only did Asmodeus flee, but Gabriel went and chained him in Upper Egypt, where he still is. He dwells in a grotto near the city of Saata or Taata. Paul Lucas saw and spoke to him. They cut this serpent in pieces, and the pieces immediately joined again.» — el pasaje del *Dictionnaire Philosophique* que reproduce.

«The city referred to here is in fact Tahta, which is about twenty miles northwest of Akhmim in Upper Egypt. In ancient times Akhmim was known as Chemmis and Panopolis and famed for being an ancient center of worship for the fertility god Min, whom the Greeks equated to Pan and whose associations with masculine sexuality and the imagery of the bull are resonant with the person of Asmoday.» — la precisión geográfica que hace y lo que dice de Akhmim, Chemmis y Panópolis, con el dios Min equiparado a Pan.

«The actual grotto of which Lucas wrote is related to the cult of Sheikh Heredy,13 a folk saint whose soul was said to have migrated into a great serpent upon his death, which was subsequently housed in a shrine near Tahta and had the miraculous powers of healing and regeneration mentioned above.» — el culto del jeque Heredy con que identifica la gruta de Lucas.

«Elucidations on this cult are found in Hargrave Jennings’s Ophiolatreia, which cites Bishop Pococke’s account of his experiences there, and H. E. E. Hayes’s account of serpent worship in Egypt,14 which informs us of the records of Lucas, a sailor named Norden the Dane, Professor Archibald Sayce, Thomas Legh, and Sir Frederick Henniker.» — las fuentes que enumera para ese culto, de la *Ophiolatreia* de Hargrave Jennings a los relatos que recoge H. E. E. Hayes.

«A tomb in the mosque, in the Turkish manner, that they say is the tomb of Heredy, which would make one imagine that one of their saints is buried there, and that they suppose his soul may be in the serpent, for I observed that they went and kissed the tomb with much devotion and said their prayers at it.» — el relato del obispo Pococke que reproduce, sobre la tumba y la devoción al sepulcro.

«The sheikh told me there were two of these serpents, but the common notion is that there is only one.» — el desacuerdo que el propio Pococke registra entre el jeque y la creencia común.

«This the sheikh denied, and affirmed they only brought lambs, sheep, and money to buy oil for the lamps—but I saw much blood and entrails of beasts lately killed before the door.» — y el segundo desacuerdo, entre lo que el jeque niega y lo que Pococke dice haber visto.

«The stories are so ridiculous that they ought not to be repeated, if it were not to give an instance of their idolatry in those parts in this respect, though the Mahometan religion seems to be very far from it in other things.» — el juicio que Pococke añade sobre esas historias.

«They say the virtue of this serpent is to cure all diseases of those who go to it.» — lo que Pococke consigna de la virtud curativa de la serpiente.

«I was surprised to hear a grave and sensible Christian say that he always cured any distempers, but that worse followed.» — y el testimonio que dice haberle sorprendido.

«Hayes concurs with Jennings that the shrine had two domes, though he states that the second belonged to Heredy’s wife rather than his son and that his followers congregated there to celebrate his birthday in an eight-day festival during Shawwāl, the month following Ramadan.» — el acuerdo y la divergencia que registra entre Hayes y Jennings sobre las dos cúpulas.

«Hayes confirming that the belief that every house in Egypt had a serpent guardian was “pretty general,” and failure to provide them with bowls of milk might bring calamity.» — lo que Hayes declara sobre la serpiente guardiana de cada casa.

«Norden the Dane, who sailed up the Nile in 1737, reported that the serpent, which could never die, would regenerate and reform itself if cut into pieces16 and “had the power of curing certain maladies, and of granting favors to all who implored for them and made sacrifices to [it].”» — el relato de Norden el Danés, fechado en 1737, con el corchete editorial del propio texto.

«If treated with irreverence or disrespect, the serpent was capable of “breathing fire into the face of the offender who forthwith dies,” while those who show disrespect toward his wife could also be slain by the saint.» — lo que ese mismo relato dice del castigo a la irreverencia.

«Interestingly, the site of the tomb of Sheikh Heredy—which is situated on the outskirts of the village of Gebel el-Haridi on the banks of the Nile a few kilometers east of Tahta—was subject to three archaeological surveys in the 1990s.» — el dato arqueológico que añade: tres prospecciones en los años noventa.

«for its associations with mystics such as the Gnostic Zosimos Alchemista and the early Sufi saint Dhu’l Nun Al-Misri,11 who was named “The Heretic of Akhmim” due to his wandering through Akhmim’s old ruins—which included the Great Temple of Perseus—in search of knowledge.» — los dos místicos que sitúa en Akhmim, ya en la plana siguiente: Zósimo Alquimista y el sufí Dhu'l Nun al-Misri, llamado el Hereje de Akhmim.

«As is evident from the above overview, in conjunction with this work’s entry for Belzebuth, there are numerous similarities between the accounts relating to the serpent saint of Tahta, the Brazen Serpent of Moses, Asclepius, and the Ba’al of Ekron, while the archaeological and mythological connections that bind them in the form of an ancient network of Middle Eastern serpentine cults that have survived into the modern era are highly intriguing.» — el balance que hace de esa serie: una red antigua de cultos serpentinos de Medio Oriente sobrevivida a la época moderna.

«Also significant to the character of Asmoday is his potential connection to Eshmun, the tutelary deity of the Phoenician city of Sidon.» — la conexión con Eshmun de Sidón que propone, dicha con *potential*.

«This link is apparent in the alias “Sydonay” given to him in the Pseudomonarchia Daemonum, while the name Eshmun bears a potential phonological connection to the Avestan and Middle Persian names Aēšma and Xēšm, which take the form “Eshm” in English translations of the Bundahišn.» — los dos apoyos que le da: el alias Sydonay y el parentesco fonológico con Aēšma y Xēšm.

«Like other healing gods, Eshmun is considered to be a form of Aesclepius, who, like Asmoday, bears a serpent about his person and has power over the dead.» — el tercer apoyo, por Asclepio, la serpiente y el poder sobre los muertos.

«Sidon was famed as a center of the worship of Ashtoreth, to whom Eshmun—also known as Ba’al Sidon—acted as a consort, which may account for Asmoday’s appearance in close proximity to Astaroth in the ranks of the spirits under Amaymon in the Book of Offices.» — lo que explica con esa conexión: la vecindad de Asmoday y Astaroth en el Book of Offices.

«Another factor for consideration is the geographical and moral proximity of the cities of Tyre and Sidon to Sodom and Gomorrah, all of which were biblical bywords for pagan populations that rejoiced in the concupiscence that Asmoday is historically fond of inspiring.» — el factor de proximidad geográfica y moral que añade, con Tiro, Sidón, Sodoma y Gomorra.

«As might be expected, Asmoday’s appearance as a three-headed king reflects something of the form of the Persians’ dīvs, who, like the daemons of the grimoires, were organized into hierarchical, militaristic kingdoms and often appeared as multiheaded monsters or warriors bearing weapons and armor.» — el reflejo que ve en su forma de los *dīvs* persas, organizados en reinos jerárquicos y militares.

«Evidence of such a form is visible in the image of Asmoday, whose lance reflects the “murderous spear” of Aēšma, while the flag he bears (presumably attached to the lance) is akin to the pennon borne by medieval nobility, which would mark him as the banner-bearer of Amaymon.» — la lectura que hace de la lanza y del pendón, que lo harían portaestandarte de Amaymon.

«His service to that king is notable not only in the proclamation of the Pseudomonarchia Daemonum that he is under his power, but also in the visual proximity of his Goetia of Solomon seal and the seal of Amaymon as it appears in the Clavis Inferni.» — los dos apoyos de esa subordinación: la Pseudomonarchia daemonum y la proximidad visual de los sellos en la *Clavis Inferni*.

«Like the spirit Bason, who is also a great and powerful king, Asmoday has the tail of a serpent and the heads of a bull, a man, and a ram.» — el paralelo con Bason por la cola de serpiente y las tres cabezas.

«The respective replacement of his human head and goose feet with those of an ass in the Book of Offices also establishes a connection with the depiction of Set-Typhon as an ass-headed god in the Greek Magical Papyri,18 which correlates with Aēšma’s Typhonian nature as a wrathful “storm devil” who disrupts the cosmic order with his destructive appetites.» — la variante del Book of Offices con cabeza de asno, y el enlace con Set-Tifón de los Papiros Mágicos Griegos.

«His triple-headed form in the Pseudomonarchia Daemonum and Lemegeton may also reveal something of his astrological nature.» — lo que propone leer en la forma tricéfala, dicho con *may also reveal*.

«With a man representing Aquarius and a ram representing Aries, the appearance of the bull may be symbolic of either his status as a Storm Daeva due to their associations with Adad or of the form Jupiter took to abduct Europa,19 whom he later immortalized in the constellation of Taurus.» — las dos lecturas que ofrece para el toro, sin arbitrar entre ellas.

«Rather than representing Taurus, however, if Jupiter is here said to represent Pisces, the “Southern” sign that he rules, then we see that the signs of Aquarius, Pisces, and Aries are symbolized by Asmoday’s heads.» — la lectura alternativa que prefiere: Acuario, Piscis y Aries.

«If we then consider that Saturn is the ruler of Aquarius and Mars is the ruler of Aries, the three heads can be said to represent the planetary powers of Saturn, Jupiter, and Mars, who also happen to be the rulers of the three decans of Pisces.» — y su traducción planetaria: Saturno, Júpiter y Marte, regentes de los tres decanos de Piscis.

«From the legends surrounding Asmoday’s capture by Solomon to build his Temple, a connection between Asmoday and the principles of imprisonment and labor is established, while his banishment to the desert in the aftermath of his involvement with Tobias and Sarah represents another Twelfth House association.» — las dos leyendas con que sostiene la adscripción a la Casa XII: la cautividad para edificar el Templo y el destierro al desierto.

«Furthermore, the fact that Tobias thwarted him with an incense made from the gall of a Sheat fish—which he revealed to be the fish he revered in the Testament of Solomon—may be a hint toward his celestial sympathies with the sign of the Fishes.» — el indicio que añade, dicho con *may be a hint*: el incienso de hiel de pez que lo ahuyenta.

«In order to put in execution those of Invisibility after everything is properly prepared, the Moon should be in the Sign of the Fishes, in the hours proper and fitting, and she should be increasing in light.» — la prescripción sobre la invisibilidad que reproduce, con la Luna en Piscis y creciente.

«Regarding the Twelfth House connection to things of a secret nature, the powers attributed to Asmoday in the Book of Abramelin include knowing the secrets of any person,21 discovering and working with mines,22 having the ability to produce any amount of food,23 having power over metals,24 and changing the shape of people and animals.» — los poderes que el Book of Abramelin le atribuye y que hace concordar con la Casa XII.

«Of these powers, the ability to produce banquets matches the designation of the first decan of Pisces to “seeking substance and nourishments,” while his provocation of human passions is reflected in those of the second and third decans, as shown in the table.» — las correspondencias que traza entre esos poderes y los tres decanos de Piscis.

«Adding credence to the Typhonian aspects of these proposed astrological designations for Asmoday is the Picatrix image of the third decan of Pisces, which is that of an evil man with a woman standing before him who has a donkey above her and a bird in her hand.» — la imagen del tercer decano de Piscis del Picatrix que aduce en apoyo.

«In accordance with the lore surrounding Asmodeus, the nature of this image indicates sexual relations, lust, intimacy, and sensuous desire.» — y lo que esa imagen indica según él.

«Additionally, alongside his knowledge of Jupiterian disciplines such as philosophy, ethics, and divinity, his abilities to manipulate physical forms in the Book of Abramelin and “changing one’s place” in the decans of Pisces are noted in the Talmudic traditions surrounding Solomon.» — las disciplinas jupiterinas y el cambio de lugar que enlaza con las tradiciones talmúdicas.

«The ring spoken of here, which Solomon used in the Testament to bind and control all the daemons before Asmoday tricked him out of it, is no doubt the same “Ring of Virtue” the Pseudomonarchia Daemonum refers to and the Livre des Esperitz elucidates upon by stating it is a ring that makes its bearer “joyful in all worldly things.”» — la identificación que propone entre el anillo del Testamento, el Anillo de Virtud de la Pseudomonarchia y el del Livre des Esperitz.

«His proclamation that he “keep[s] near to [his] star” may account for his riding an infernal dragon in the Pseudomonarchia Daemonum and Lemegeton, which can be understood as representative of Draco, the “parent” constellation of the Great Bear, which encircles the polestar in close proximity to Ursae Minor and Major.» — la lectura que hace del dragón infernal como Draco, con el corchete editorial del propio texto.

«While Ursa Major lies outside the Zodiac, one of its fixed stars, Alkaid, figures among the Behenian fixed stars and is used to create talismans that protect the bearer from incantations and the perils of travel, which reflect aspects traditionally associated with the malefic Egyptian god Set.» — la estrella Alkaid y sus talismanes, que hace reflejar rasgos de Set.

«Alkaid’s talismanic image bears a similarity to that of Asmoday’s heads discussed above, as it has the form of “a pensive Man, or of a Bull, or the Figure of a Calf.”» — la semejanza que señala entre esa imagen talismánica y las cabezas de Asmoday.

«More significant, perhaps, is Alkaid’s traditional association with the thirteenth Lunar Mansion, which—in full accord with the character of Asmoday—is used to create talismans that pertain to issues of relationships and fidelity.» — y lo que da por más significativo, con la reserva de *perhaps*: la mansión decimotercera y sus talismanes de fidelidad.

«the form of an address to the spirits of the underworld, many of which bear characteristics resembling both Typhon and Asmoday.» — la invocación a los espíritus del inframundo que introduce, con rasgos que hace coincidir con Tifón y Asmoday.

«I call upon You, Holy, Very-Powerful, Very-Glorious, Very Strong, Holy, Autochthons, Assistants of the Great God, the powerful Chief Daimons, You who are Inhabitants of Chaos, of Erebos, of The Abyss, of The Depth, of Earth, Dwelling in the Recesses of Heaven, Lurking in the Nooks and Crannies of Houses, Shrouded in Dark Clouds, Watchers of Things Not To Be Seen, Guardians of Secrets, Leaders of Those in the Underworld, Administrators of the Infinite, Wielding Power over Earth, Earth-Shakers, Foundation Layers, Servants in the Chasm, Shudderful Fighters, Fearful Ministers, Turning The Spindle, Freezing Snow and Rain, Air-Transversers, Causing Summer Heat, Wind-Bringers, Lords of Fate, Inhabitants of Dark Erebos, Bringers of Compulsion, Sending Flames of Fire, Bringing Snow and Dew, Wind-Releasers, Disturbers of the Deep, Treaders on the Calm Sea, Mighty in Courage, Grievers of the Heart, Powerful Potentates, Cliff-Walkers, Adverse Daimons, Iron Hearted, Wild-Tempered, Unruly, Guarding Tartaros, Misleading Fate, All-Seeing, All-Hearing, All-Subjecting, Heaven-Walkers, Spirit-Givers, Living Simply, Heaven Shakers, Gladdening the Heart, Those Who Join Together Death, Revealers of Angels, Punishers of Mortals, Sunless Revealers, Rulers of Daimons, Air-Transversers, Almighty, Holy, Unconquerable AO’TH ABAO’TH BASYM ISAK SABAO’TH IAO IAKO’P MANARA SKORTOURI MORTROUM EPHRAULA THREERSA; do the NN matter!» — la invocación entera que reproduce, con las voces bárbaras y el marcador NN del formulario dentro del verbatim.

«In his physiology, Asmoday sports features that are celestial, in the case of the dragon he rides; are in alignment with the decans of Pisces, by his» — el reparto que hace de los rasgos de Asmoday entre lo celeste y los decanos de Piscis; la frase se corta en el cambio de plana.

«The first duke under the King of the South is Astaroth, who comes in the form of a terrible angel riding an infernal dragon with a viper in her right hand.» — el rango y la forma de Astaroth.

«She answers matters of the past, present, and future truly, teaches the seven liberal arts, obtains the favors of those in power, discloses secrets, and tells of the nature of daemons and how they came to be.» — sus oficios, incluido el de contar la naturaleza de los daimones y su origen.

«Her position in the pantheons of Egypt, Canaan, Phoenicia, Sumer, and Babylon under the names Nephthys, Anat, Astarte, Inanna, and Ishtar is superior among the divinities with active, “second order” roles (see “The Fourfold Hierarchy” section of Chapter II), and her name, like that of Ba’al, is one inexorably linked to the apostasies of the Israelites.» — los nombres antiguos con que la identifica y el lugar que le da en la jerarquía cuádruple.

«Although her position in the Book of Offices, the Pseudomonarchia Daemonum, and the Lemegeton appears to have been reduced to a lower status, the alternative ruling triumvirate of Lucifer, Belzebuth, and Astaroth in the Grimorium Verum and Grand Grimoire correctly confirm her original position as a prime manifestation of feminine godhood from which many other spirits emanate.» — el desacuerdo entre grimorios que consigna: rebajada en unos, en la tríada regente del Grimorium Verum y el Grand Grimoire.

«Despite the prime position she occupies in the above texts, the form Astaroth takes in the Book of Offices, Pseudomonarchia Daemonum, and Lemegeton initially seems to bear little resemblance to the goddesses of war and sex that her name once represented.» — la objeción que él mismo se plantea: la forma que toma en los grimorios se parece poco a las diosas de guerra y sexo.

«Yet with the name Astaroth hinting back to the pluralistic form Ashtoroth of Biblical Hebrew, her full expression in the grimoires should be considered by looking at the other spirits who may have her as an emanatory origin, of which this particular Astaroth is just one.» — y su respuesta: el nombre remite al plural hebreo, de modo que su expresión plena se busca en los demás espíritus emanados de ella.

«However, in the ancient Mesopotamian religion, the Mûš-ruššû Dragon is a symbol of the constellation Hydra and the underworld god Ningišzida, which, with Ishtar having a chthonic aspect due to her ordeals in the underworld, forms a more cogent link to the dragon this spirit rides.» — el enlace que da por más coherente para el dragón: el Mûš-ruššû, Hidra y Ningišzida, con el aspecto ctónico de Ishtar.

«Like Ningišzida, Ishtar bears a scepter or staff with serpents entwined around it, which, like those of Hermes and Asclepius, is a symbol of healing.» — el cetro con serpientes que comparte con Ningišzida, Hermes y Asclepio.

«In the case of Ishtar, however, it is also symbolic of her position as a fertility goddess and the bringer of violent death.» — y lo que en Ishtar añade: fertilidad y muerte violenta.

«Fertility goddesses were represented by snakes in a variety of ancient cultures30 due to the cyclical shedding of their skins symbolizing death and renewal; yet, entwined around the labrys that Ishtar bears, it is also a symbol of the destruction wrought by a goddess of war.» — la razón que da para la serpiente de las diosas de fertilidad, y su vuelco en el *labrys* de Ishtar.

«Instead of snakes, however, this figure holds a rod-and-ring in each hand, which were believed to be ritual items connected to sacrifices to the gods of the underworld.» — la variante del relieve, con la vara y el anillo como objetos rituales de sacrificio a los dioses del inframundo.

«Alongside the deadly fume she breathes, which is described as a “sting” in the Book of Offices, another aspect of her poisonous, serpentine nature is expressed in the barbed, poisonous tail of the Mûš-ruššû Dragon, which bears many of the same zoomorphic qualities of the Burney Relief due to it having the rear legs of an eagle, the front legs of a cat or lion, a serpentine body, and a horned head.» — la cola ponzoñosa del Mûš-ruššû y sus rasgos zoomorfos, que hace coincidir con el Relieve Burney.

«Another form of the Mûš-ruššû Dragon appeared alongside depictions of the aurochs and lions that were sacred to Ishtar on the eighth gate to the city of Babylon, which Nebuchadnezzar II constructed in her honor.» — la octava puerta de Babilonia, levantada por Nabucodonosor II en honor de Ishtar.

«This was the same Nebuchadnezzar that exiled the Judean elite to Babylon in the sixth century BCE, associating the name of Babylon forever with the enemies of the Hebrew god.» — y el dato con que enlaza esa puerta con el exilio judío.

«A symbolic representation of Ishtar, the goddess of sacred prostitution, and her relationship to the Dragon later came to signify the worldly political conditions that would prefigure the arrival of the Antichrist in the Book of Revelation, which it named Babylon, the Mother of All Harlots and Abominations of the Earth.» — la trayectoria que traza de Ishtar y el Dragón hasta la Babilonia del Apocalipsis.

«As discussed in the analysis of Belzebuth, she was associated with the apostasy of Solomon, who, “being led astray” by his seven hundred wives and three hundred concubines, turned to the worship of the Ashtoreth of Sidon.» — la apostasía de Salomón que le asocia, con las setecientas esposas y las trescientas concubinas.

«The relationship between Eshmun and Ashtoreth was summarized by Photius,32 who tells us that the Phoenician Mother Goddess Astronoë saw Eshmun out hunting one day and pursued him with such sexual voracity that he cut off his genitals with an axe in order to escape her.» — lo que atribuye a Focio sobre Astronoë y la automutilación de Eshmun.

«After he bled to death from his wounds, Astronoë proceeded to raise him from death with the warmth of her body and took him as her consort.» — y el desenlace de ese relato.

«Eshmun’s sacred number, eight, reveals a further link to the goddess from whom he received his gifts, as Ishtar’s ancient symbol was an eightsided star and it was the eighth gate of Babylon that Nebuchadnezzar saw fit to dedicate to her.» — el enlace que traza por el número ocho, entre Eshmun, la estrella de ocho puntas de Ishtar y la octava puerta; donde el verbatim dice *eightsided* la fuente imprime el guion de fin de renglón (*eight-sided*).

«It is in his lordship over his seven siblings, the Kabeiroi and Dioskouroi,34 that his foundations as an underworld deity are further cemented.» — el señorío sobre los Cabiros y Dioscuros con que afianza su condición de deidad del inframundo.

«In the myth of Eshmun, Ashtoreth’s character as a goddess of sex and death is firmly established in her pursuit of the young hunter, whose resurrection as the Ba’al of Sidon and the resultant healing powers his return from death bring him suitably reflect the Solar-chthonic aspects of gods such as Ningišzida, Nergal, Aplu, and Apollo.» — el balance que hace del mito: Ashtoreth como diosa de sexo y muerte, y el resucitado como dios solar-ctónico.

«Determining the astrological attributions associated with her through the powers attributed to her in the Book of Offices and the Pseudomonarchia Daemonum proves difficult due to their largely generic nature.» — la dificultad que declara al adjudicar astrología a Astaroth: los poderes de las fuentes son genéricos.

«In the Abramelin, both spirits share the powers of “Discovering and Working with Mines,”42 “Working with Metals,”43 and “Transforming Men into Animals and Animals into Men.”» — los poderes que comparte con Asmoday según el Abramelin.

«Of these abilities, it is notable that magical works regarding mines are of a Saturnian nature.» — la lectura saturnina que hace de los trabajos con minas.

«Other powers she is attributed in the Third Book of Abramelin include those of “Exciting Tempests,”45 “Finding Treasures,”46 and “Demolishing Buildings and Strongholds.”» — los otros tres poderes que le adjudica el tercer libro del Abramelin.

«Treasure-finding abilities are generally linked with the Sun and Jupiter in planetary terms, but with Earth in elemental terms, which is governed by Amaymon.» — el doble reparto que hace del hallazgo de tesoros: planetario en Sol y Júpiter, elemental en la tierra de Amaymon.

«Note the fourfold repetition of the Hebrew word Ain, meaning “Nothing,” forming a crossroads from the two instances of the word “Ainonia” with an “O,” here symbolic of Zero, at its center.» — el pie de figura que describe el cuadrado con la cuádruple repetición de *Ain* y el cero al centro.

«The final Abramelin power she has control over, “Demolishing Buildings and Strongholds,” is also found in the Key of Solomon’s attributes to the planetary powers of Saturn that cause “good and bad fortune to buildings”49 and the twenty-sixth and twenty-seventh Lunar Mansions, Al Fargh al-Mukdim and Al Fargh al-Thani, which range between 21°25ʹ Aquarius to 4°17ʹ Pisces and 4°17ʹ Pisces to 17°8ʹ of that same sign.» — las dos mansiones lunares que hace corresponder con el poder de demoler, con sus grados.

«The first of these Mansions causes union and the health of captives, destroys buildings and prisons, and is used to create talismans that bring love and favor, while the second “increases harvests, revenues, gain, heals infirmities, hinders buildings, upholds prisons and causes danger to seamen and the destruction of enemies,” and is used to create talismans that destroy springs, fountains, and wells.» — las virtudes de esas dos mansiones y los talismanes que se hacen bajo ellas.

«Both of these Mansions have many overlapping qualities with Ashtoreth in her godly and sublunary forms and, in tandem with the conditions described under her king, should be considered as two of the primary astrological conditions conducive for works with her.» — lo que propone a partir de ese solapamiento.

«Significantly, due to the Saturnian nature of the Southern spirits’ ruler, these Mansions also cover eighteen Zodiacal degrees influenced by Saturn, with eight being in that planet’s domecile, Aquarius, and ten being in the first decan of Pisces.» — el cómputo saturnino que añade: dieciocho grados bajo Saturno entre Acuario y el primer decano de Piscis.

«In the Labors of Hercules, the Hydra was a water snake that guarded the entrance to Hades at the marshes of Lerna.» — lo que dice de la Hidra en los trabajos de Heracles.

«In such places, the Sybils communicated the secrets of the underworld by inhaling the noxious fumes that rose from their subterranean caverns.» — el procedimiento oracular que describe, con los vapores de las cavernas.

«In small amounts, the miasma altered their conscious processes enough to let the chthonic gods speak through their mouths, but in larger doses, the Sybil’s relationship with the realm of the dead could become permanent.» — y la dosis como límite, con la relación permanente con el reino de los muertos.

«In this context, the poisonous fume emitted by the abodes of the Hydra and the Oracles can be equated to the breath of Astaroth, which, like the Oracles, reveals the secrets and truths of the past, present, and future.» — la equivalencia que propone entre esos vapores y el aliento de Astaroth.

«The sole fixed star associated with the Watery, serpentine constellation of Hydra is Alfard, situated at 27° Leo.» — la única estrella fija que asocia a Hidra.

«According to Ptolemy, this star is of the nature of Saturn and Venus, which is wholly concordant with Astaroth’s Venusian and Saturnian nature.» — la naturaleza que Ptolomeo le da y su encaje con Astaroth.

«While there are no extant talismanic traditions related to this star, Elsbeth Ebertin51 states that it is related to matters connected with physical and emotional poisoning due to its position in the Heart of the Hydra.» — la ausencia de tradición talismánica que declara, y lo que Elsbeth Ebertin dice de esa estrella.

«On the Ascendant—which is one of the angles a fixed-star talisman should be created at when in conjunction with the Moon—Robson states that it has an influence that brings “much trouble, anxiety and loss in connection with estates and building” and being “addicted to women and intemperance,” while with the Moon it brings “lust, wantonness [and] profligacy.”» — lo que Robson le adjudica en el Ascendente y con la Luna, con el corchete editorial del propio texto.

«A final possible astrological aspect to work with Astaroth under, which is especially pertinent considering her resonance with Asmoday, is the third decan of Pisces.» — el último aspecto que propone, por su resonancia con Asmoday.

«Due to her Venusian nature and her affinity with the sign of Pisces, the sign in which Venus is exalted, it may be favorable to work with Astaroth when Venus is in that sign or when the Moon is aspecting Venus when it is transiting Pisces.» — la elección astrológica que recomienda para Astaroth.

«The Moon’s positions in the twenty-sixth and twenty-seventh manzils are also of significant import, as is its conjunction with the Ascendant or Midheaven with the fixed star Alfard situated at 27° Leo.» — las posiciones lunares que añade.

«As a Southern spirit, it is beneficial to place the Sun in the Southern Quarter of the heavens when working with her, especially when Pisces marks the Midheaven.» — la regla común a los espíritus del Sur aplicada a Astaroth.

«If so, then Astaroth’s full nature may be delineated by the united duality of the dove and the serpent, of love and war, of healing and slaying, and of the heavens and the underworld.» — la dualidad con que resume su naturaleza plena, dicha en condicional.

«She appears when the Sun is in the Southern Signs and comes as a great and terrible king riding on a pale horse before whom go trumpets and all kinds of melodious music and also as a misshapen image with a hoarse voice.» — la forma de Bileth según los grimorios.

«She is a doctor or leader of women and can cause women to love men and men to love women but can also bring hatred.» — su oficio sobre el amor y el odio.

«She teaches the liberal arts, grants invisibility, can make good and evil consecrations, especially of things that belong to the dominion of Amaymon, and can carry men very speedily from one kingdom to another.» — las artes y consagraciones que le adjudican, con el traslado veloz.

«Her office is also to make men insensible or ignorant, deliver familiars out of the custody of other magicians, and answer truly and perfectly of things past, present, and to come.» — el resto de su oficio, con la liberación de familiares en poder de otros magos.

«Viewed as a pluralistic entity, the true scope of Ashtoreth’s pervasiveness in the grimoires unfolds even further in the form of Bileth.» — el alcance que le da a Ashtoreth leída como entidad plural.

«As the consort of Ba’al, Ashtoreth’s given title Belit or Baalath, meaning “lady” or “mistress,” is a title reflected in the names Balath, Bileth, and Beleth.» — la etimología con que enlaza esos nombres.

«Despite the similarity of their names, at first glimpse these Baalaths do not appear to be identical to one another.» — la objeción que él mismo se plantea sobre esa identificación.

«Balath, for instance, appears in the list of Western spirits of the Book of Offices under the rulership of Paymon and is described as having the ability to make a whole man sick, to remove one’s senses or wits, to make one cunning in the seven liberal sciences, to bestow love and dignity to all, and to carry a person from one place to another,» — la descripción de Balath que aduce como término de comparación.

«Bileth, however, appears in the list of Southern spirits of the Book of Offices under Amaymon and comes with no physical description and only a vague set of powers that include teaching the liberal arts, granting invisibility, and making good or evil consecrations.» — y la de Bileth, sin descripción física y con poderes vagos.

«Despite these differences, it is notable that when the descriptions of Balath and Bileth are viewed together, a singular congruence forms in the shape that is markedly similar to the spirit Gaap from the Pseudomonarchia Daemonum and the Lemegeton.» — la congruencia que encuentra al juntar ambas descripciones, con Gaap como figura resultante.

«Out of context, it would be simple to attribute these similarities to coincidence, but when the text relating to Gaap in the Pseudomonarchia Daemonum is considered, a context is established that adds a degree of credence to the rather complex theory that the spirits Gaap and Beleth in the Pseudomonarchia Daemonum and Lemegeton and the two Baalaths of the Book of Offices are all divisions of a greater spirit.» — la reserva con que presenta su teoría de que Gaap, Beleth y los dos Baalaths son divisiones de un espíritu mayor.

«Weyer begins by describing Gaap as “ductor est præcipuorum quatuor regum, tam potens ut Byleth,” or “the guide of the four principle kings, as powerful as Bileth,” intimating that he is of coequal status to her.» — lo que cita de Weyer en latín sobre Gaap y su traducción.

«The power to excite tempests is attributed to the spirits with an affinity to the element of Water in the Greater Key of Solomon, which states such daemons “come with great rains, thunder, hail, lightning, thunder-bolts, and the like.”» — la adscripción acuática que la Greater Key da al poder de suscitar tempestades.

«The clear cross-referencing of the descriptions of Gaap and Beleth apparent here adds further weight to their conflation.» — lo que toma por refuerzo de la fusión de Gaap y Beleth.

«Furthermore, with the entry for Beleth holding plenty in the way of magical advice but little in the way of a description of her actual powers—“the detainment of men and women in doting love” being the only one demonstrated—it seems likely that we are not being given a full account of the spirit heralded as the mightiest of the four kings that were trapped within the brazen vessel.» — lo que echa en falta en la entrada de Beleth: consejo mágico abundante y descripción de poderes casi nula.

«With the power to bring love already covered among the plethora of abilities attributed to Gaap, and with Gaap being clearly related to Balath and Bileth in some way, a confident assertion can be made that Gaap and Beleth’s entries should be read synoptically.» — la propuesta de lectura sinóptica de Gaap y Beleth.

«This assumption is not, however, an assertion that Gaap and Beleth are strictly identical, but merely too inseparable to be prized apart.» — el límite que pone a esa propuesta: no son idénticos, solo inseparables.

«Despite this, that is precisely what seems to have been attempted by the various compilers of the grimoires, as the combination of Balath and Bilith in the Book of Offices into Gaap and Beleth in the Pseudomonarchia Daemonum does little but verify that their identities have been deliberately entwined for the purpose of obfuscation.» — lo que le imputa a los compiladores: haber entrelazado deliberadamente esas identidades para ofuscarlas.

«In the context of the grimoires, they can be identified as emanations of Belzebuth and Ashtoreth, who, although separate, ultimately emanated from their androgynous forebear, Lucifer.» — la genealogía que les da dentro de su modelo.

«A further consideration relating to the concept of the syzygy with regards to the unity of Beleth and Gaap is the name of the herald of the principle of male-female unity in the cosmology of Sethian Gnosticism.» — la vía adicional que abre por el gnosticismo setiano.

«In the Nag Hammadi text the Hypostasis of the Archons, Norea, the wife of Noah, was professed to be the syzygy of Adam, the daughter of Eve, and the incarnation of Sophia following her fall from grace who, with Seth, produced “the race of the elect.”» — lo que la *Hipóstasis de los arcontes* dice de Norea.

«The female angel who announced the truth of her nature to her was named Eleleth, which means “sagacity” and bears a keen phonic resemblance to the title of the divine mother “Beleth,” as well as the name of Lilith, the Mother of Demons.» — el parecido fónico que señala entre Eleleth, Beleth y Lilith.

«Although the possible connections between Eleleth, Bileth, and Lilith remain a matter of conjecture, Eleleth—who was one of the four angelic luminaries that shone in the Pleroma—also appears in the mythology of the family of Noah, who are also referenced in the entry for Gaap in the Pseudomonarchia Daemonum.» — la reserva con que lo presenta, llamándolo materia de conjetura.

«Although it can’t be verified exactly how the knowledge found in the Nag Hammadi was transmitted into the early grimoires, Eleleth’s appearance in the book Noria in Epiphanis’s fourth-century treatise against heresies, Panarion, attests to her being known as the wife of Seth.» — la segunda reserva, sobre cómo pasó ese saber a los grimorios, con el *Panarion* de Epifanio como apoyo.

«These complicated male-female relationships reflect a generational, emanatory relationship between those principles that appears consistent with the proposition that Belzebuth and Astaroth, as parallels of Ba’al and Astarte, are “demonic progenitors” from which further male-female pairings such as Gaap and Beleth are born.» — lo que esas relaciones reflejan según él: Belzebuth y Astaroth como progenitores demoníacos de pares ulteriores.

«Likewise, the Hacohens’ suggestion that Samael and Lilith combined into the shape of an androgynous, double-faced being born out of the emanation of the Throne of Glory reflects this work’s proposal that Belzebuth and Ashtoreth and Gaap and Beleth can be thought of as syzygies whose ultimate source is the androgynous Lucifer, who—as the foremost emanation of the great, unknowable God—had his origins in the Divine Throne.» — el paralelo que traza con la propuesta de los Hacohen sobre Samael y Lilit.

«Additionally, there is a further possibility that the name Eleleth was transmitted into the grimoire tradition through the names Elelogaraphetel in the Clavicula Salomonis de Secretis and Elelogap in the Grimorium Verum ,who, in a separated form, theoretically becomes Beleth and Gaap in the texts that follow the traditions of the Pseudomonarchia Daemonum and Book of Offices.» — la vía de transmisión adicional que propone por Elelogaraphetel y Elelogap.

«The latter of these squares is used to heal someone of the illness of dropsy, which was the antiquated term for an edema, which is an illness that is “water based” due to its causing vital cells to become permeated with water.» — el cuadrado del Abramelin contra la hidropesía y lo que dice de esa dolencia.

«This concurs somewhat with Gaap’s Grimorium Verum cognate Elelogap’s “Power over Water” and also seems to confirm a symbolic connection with the Watery sign of Pisces that comes in the latter third of the Southern regions of the Zodiac.» — la concordancia que ve con el poder sobre el agua de Elelogap y con Piscis.

«Another possible variation of this spirit that appears in the Abramelin is the servitor Helel, who comes under the power of the four kings.» — la variante Helel que registra en el Abramelin.

«The origin of this name comes from the Hebrew word ( חללchelel), meaning “cavity,” “to bore through or pierce,” and “to pollute oneself ritually or sexually.”» — la etimología hebrea que le da, con el hebreo en alfabeto original.

«With Gaap’s appearance in signo Meridiei or “in a Southern Sign,” his likeness to Bileth can be assumed to follow the astrological pattern established by the other spirits under Amaymon.» — lo que infiere de la fórmula latina de la fuente para el patrón astrológico de Gaap.

«Furthermore, the ability of Gaap to “carry and re-carry men very speedily from one Kingdom to another” is also related to the powers attributed to the first decan of Pisces, while bringing insensibility and ignorance can be considered a Piscean power due to the fact that Mercury, the planet of intellect and learning, is in both its detriment and fall in that sign.» — las dos correspondencias piscianas que traza, con Mercurio en detrimento y caída.

«The malefic character of Amaymon and the Southern Quarter in general is also reflected in Bileth’s hoarse voice, which, according to Ficino, signifies a Saturnian nature,58 while the Marsian nature of Pisces’s cadent decan combined with these spirits’ abilities to inspire hatred and lust make that planet significant too.» — lo que hace corresponder con la voz ronca de Bileth, apoyado en Ficino, y el añadido marcial.

«She teaches the seven liberal sciences, all kinds of languages, can gain one friendships, knows what types of spirits are best to take for familiars, and gives true answers of all things.» — los oficios que los grimorios adjudican a esa espíritu.

«Another possible astrological connection to the disembodied head Abech takes is found in the fifth Lunar Mansion Al Hakah between 21° Taurus and 4° Gemini.» — la mansión quinta que propone para la cabeza sin cuerpo de Abech.

«This Mansion has the image of a head without a body and is used to create talismans that grant the favor of the great.» — la imagen de esa mansión y el talismán que se hace bajo ella.

«This concurs with Abech’s ability to bring friendships, while its other general influences include helping with returns from journeys, the instruction of scholars, building, health, and goodwill.» — la concordancia que traza con los poderes de Abech, y los demás influjos de la mansión.

«In planetary terms, the principles of bringing friendships, goodwill, and good fortune with journeys correspond with Venusian powers, while instructing scholars, building, and matters relating to health are Mercurial.» — el reparto planetario que hace de esos influjos entre Venus y Mercurio.

«With this Mansion’s entry coming in the sign of Taurus, which is an Earth sign with Venus as its ruler, a celestial sympathy with Abech is also apparent here, though this may be especially pronounced in that sign’s first decan, which is governed by Mercury.» — la simpatía celeste que le encuentra con Tauro y su primer decano.

«Al Hakah’s sidereal position also correlates with the fixed star Meissa, currently at 24° Gemini, which is the only bright star in the head of the constellation Orion.» — la estrella fija Meissa que hace corresponder con esa mansión.

«Manilius stated that the general influence of Orion was “enjoy[ing] the friendship of all.”» — lo que atribuye a Manilio sobre Orión, con el corchete editorial del propio texto.

«Abech may therefore be worked with to greater effect when the Moon enters the fifth Lunar Mansion between 21°25ʹ Taurus and 4°17ʹ Gemini, when it forms a conjunction with the fixed star Meissa at 24° Gemini, or when the Sun, Mercury, or Venus is transiting or forming aspects with each other or the Moon when they are transiting the three decans of Virgo or the first decan of Taurus.» — la elección astrológica que propone para Abech.

«Work with her may also be enhanced when the Sun is in the Southern Quarter of the heavens—that is, between the hours of midday and dusk—during the planetary days and hours of Sol and Mercury, and when Virgo or Taurus are passing the Midheaven.» — y el refuerzo por el cuarto sur del cielo, entre mediodía y crepúsculo.

«He appears as a knight or soldier clothed in red with a strong, clear voice who rides a red horse and wears a golden crown.» — la forma de Berith según los grimorios.

«He reveals the truth regarding the past, present, and future and the fate of stolen items and can grant dignities and make one invisible.» — sus oficios, incluida la suerte de lo robado.

«The name Berith has its origins in that of Baal-Berith, the Lord of the Covenant, who was an idol the Jews worshipped after the death of Gideon.» — el origen que le da al nombre, en Baal-Berith.

«According to Rabbinical literature he was identical to Ba’al Zebub, whom the Jews came to worship with such devotion that they came to call him Baal-Berith due to the covenants they made with him.» — lo que la literatura rabínica dice de esa identidad, según él.

«Berith’s alternative name in the first Book of Offices list, Gemmos, has its origins in the Latin word gemmeus, meaning “sparkling,” “jeweled,” and “brilliant,” which feasibly relates to the golden crown this spirit wears,63 the precious stones he has knowledge of, or the gold and silver he can produce from other metals.» — la etimología latina que da para Gemmos y las tres cosas del espíritu con que la hace concordar.

«There is also, however, a rare example of a Qabalistic convergence in this choice of name due to the numerical value of the word Berith ( )ברתin Hebrew being 602, which shares the same value as the word tzachtzachoth ( ,)צחצחותwhich has a meaning related to the concept of “brightness.”» — la convergencia gemátrica que registra, con el hebreo en alfabeto original.

«While this shared gematrical value primarily appears to demonstrate the symbolic connection between the names Berith and Gemmos, the context of the word חצalso reveals a meaning that is virtually identical to the Greek word for the star Sirius (Σείριος), which means “sparkling” or “scorching.”» — el segundo paso de esa lectura, hacia el griego de Sirio, con el hebreo y el griego en alfabeto original.

«However, as there are no apparent overlapping qualities between Berith and the magical virtues of Sirius described in the powers and talismanic images of the Behenian fixed stars, we can only interpret these semantic overlaps to be representative of their both having “glowing,” “sparkling,” and “scorching” qualities in their features.» — la negativa con que acota esa serie: no hay solapamiento con las virtudes talismánicas de Sirio.

«Such discrepancies make it difficult to assign specific decanate attributions to this spirit; however, such is the clarity of his Marsian appearance that working with him when Mercury or Mars is in the decans ruled by Mars in the Southern signs—being the second of Capricorn65 and the third of Pisces—may prove fortuitous, especially when the Sun is in the South during the days and hours of the planets named above when Capricorn or Pisces is on the Midheaven.» — la dificultad que declara para adjudicarle decanos y la elección que propone pese a ella.

«The instruction to the conjurer stating that they should protect themselves with a magical ring “as is before spoken of with Beleth” confirms the ongoing connection between the Southern spirits and the protective magical Ring of Solomon.» — lo que sostiene apoyándose en la instrucción del anillo protector.

«As discussed previously, this ring can be granted as a magical gift from Asmoday and appears as a necessary prophylactic when working with three of the next four spirits who follow him—Astaroth, Beleth, and Berith—due to the poisonous oracular fume they exhale.» — el uso profiláctico que le da al anillo frente al vaho oracular de tres espíritus del Sur.

«The first President under the King of the South is Mallapas, who is also called Malphas and Malpharas.» — el rango y los nombres de Mallapas.

«He appears as a crow or raven that speaks with a hoarse voice and can quickly gather artificers to construct houses, fortresses, castles, high towers, and bridges that span water, can make known and destroy the edifices, thoughts, and desires of one’s enemies, and can transport one from one place to another if he is ordered to.» — su forma y sus oficios de construcción y destrucción.

«He gladly receives sacrifices but will deceive the one who makes the sacrifice.» — y la advertencia que el texto añade sobre sus sacrificios.

«Associations with theft, espionage, and works of destruction are a consistent ability in spirits that appear in corvid form such as the Western spirit Mistalas, whose form as a night raven or Nachtkrapp involves taking the role as a “demonic abductor” who steals children away from their rooms at night in order to remove their limbs and drink their blood.» — el hilo que traza entre los espíritus de forma córvida, con el Nachtkrapp de Mistalas.

«These attributes continue with the spirit Zayme, who, besides the qualities already mentioned, counsels people to steal and can bring money or treasures from any place, including the houses of kings, and will take what he steals wherever he is commanded to.» — el segundo espíritu de esa serie, Zayme.

«With Mallapas, or Malpharas as he is named in the Livre des Esperitz, the subversive, devious nature apparent of spirits who take a corvid form is clear in his character, as it also is in the case of his near-namesake Malaphar or Valefar from the Pseudomonarchia Daemonum.» — lo que lee de común entre Mallapas y Malaphar o Valefar.

«While Malaphar— appearing as a lion with a barking, bellowing, braying, or lowing head that is that of a human, a thief, or an ass—is much different in form from Mallapas, the essence of criminality is expressed in their names, which both derive from the Latin malefaciō.» — la diferencia de forma que reconoce entre ellos y la etimología latina que los une.

«Such duplicity is also apparent in the character of Mallapas, who happily accepts sacrificial offerings, but rewards those making them with lies and deception.» — la duplicidad que señala en Mallapas.

«If valid, such punnery can be seen as a further connecting principle to Valefar/Malaphar—whose suffix -phar now equates to far—who could then, considering the number of overlapping qualities shared between them, be seen as a duplication, elaboration, or emanation of Mallapas.» — la relación que propone en condicional entre Mallapas y Valefar.

«While the ability of Mallapas to build various types of fortifications and edifices may well have relevance in a real, physical sense, it is most likely to refer to the ability to construct the castles featured in the Illusionist Experiments of the Munich Manual of Necromancy.» — la lectura que da por más probable del poder constructor: los Experimentos Ilusionistas del Manual de Múnich.

«These illusory manifestations also coincide with the powers evident in the fourteenth square of Book IV Chapter XXIV of the Book of Abramelin, which causes castles atop mountains to appear and features the letters of the name of the Four Kings’ servitor Alpas within it, as well as those of the name Mallapas.» — la coincidencia que registra con el decimocuarto cuadrado del libro IV del Abramelin.

«Considering the generally malefic qualities apparent in this spirit, it stands to reason that he comes under the influence of Saturn, the Greater Malefic, who is symbolized by crows and ravens70 as well as entities with hoarse or harsh voices.» — la adscripción saturnina que hace de Mallapas, por el cuervo y la voz ronca.

«Significantly, Saturn’s influence is also evident in his power to cause “Good and Bad Fortune to Buildings”72 that Mallapas and Zayme are associated with.» — el poder saturnino sobre la fortuna de los edificios que le adjudica.

«Al Dabaran, situated between 8°34ʹ and 21°25ʹ Taurus, which brings the destruction and hindrances of buildings and begets discord.» — la mansión Al Dabaran y sus efectos, que hace concordar con ese poder.

«the third of which is ruled by Saturn and brings misery and servitude and correlates well with the general Saturnian nature of this spirit outlined above.» — el decano saturnino que suma, por la miseria y la servidumbre.

«For these reasons, evocatory work with Mallapas may be enhanced when Saturn or Mercury is in Taurus, especially their respective Taurean decans,75 or if the Moon forms aspects with those planets from that sign.» — la elección astrológica que propone para Mallapas.

«These aspects may prove especially auspicious when the Sun is in the Southern Quarter of the heavens during the days and hours of Mercury or Saturn when Taurus is on the Midheaven.» — y el refuerzo por el cuarto sur y días y horas de Mercurio o Saturno.

«The second President under the King of the South is Partas, who is also called Parcas, Foras, Forcas, Forcase, and Harchase.» — el rango y los nombres de Partas.

«He has knowledge of the virtues of herbs and stones, can teach of logic and ethics, can grant invisibility, wit, and eloquence, and can restore one’s vision if lost.» — la primera mitad de sus oficios.

«He can also make one young or old and attain long life and can reveal secrets and the location of hidden treasures.» — y la segunda, con el rejuvenecimiento y los tesoros.

«In Partas there are many overlaps with the Eastern spirit Maxayn due to the double-form of a strong man and a fierce bear they both take as well as their knowledge of herbs and precious stones.» — el solapamiento que registra con Maxayn.

«Despite having meaningful overlaps with several other spirits, only those named in the first paragraph of this entry can truly be considered as aliases, with the similarities he bears to Annaboth and Pathyn being evidence of a strong emanatory connection but not necessarily a shared identity.» — el límite que pone a esos solapamientos: emanación fuerte, no identidad compartida.

«Partas’s ursine form suggests a connection to the planetary influence of Mercury according to the Fourth Book of Occult Philosophy,76 and this association is also notable in his powers due to knowledge of the liberal arts and sciences, the ability to heal afflictions, making one appear youthful, delivering true answers, and the power of eloquence all being Mercurial in nature.» — la adscripción mercurial que hace de su forma de oso y de sus poderes.

«Traveling and the ability to grant the powers of invisibility, meanwhile, are Venusian according to the Greater Key of Solomon, with knowledge of herbs and stones also being resonant with the Terrestrial influences of that planet.» — y la venusina que añade para el viaje, la invisibilidad y el saber de hierbas y piedras.

«These decanate attributions also concur with some of the aspects present in their equivalent Lunar Mansions: Al Awwa, which begins at 4º17ʹ Virgo and brings one gain and journeys, and Al Simak, which begins at 17º08ʹ Virgo and can be utilized to help cure the sick.» — las dos mansiones lunares que hace concordar con esos decanos.

«These factors make works with Partas most beneficial when Sol, Mercury, and Venus are transiting their respective decans of Virgo, with Mercury’s residence at any point of that sign being useful, as are the observations of the days and hours of Sol, Mercury, and Venus when the Sun is in the Southern Quarter and Virgo is on the Midheaven.» — la elección astrológica que propone para Partas.

«The third Duke under the King of the South is Busin, who is also called Bune, Bime, and Rewsyn.» — el rango y los nombres de Busin.

«She comes in the form of a beautiful woman with a hoarse voice or of a dragon with the heads of a dog, a griffon, and a man, who speaks with a divine, high, and comely voice.» — sus dos formas según los grimorios.

«She causes dead bodies to change their place and devils to congregate on sepulchers and can make one of her servitors enter a dead body and do all the things it could while it was alive except for the act of eating.» — sus oficios necrománticos, con la excepción de comer.

«She can also make a man rich, eloquent, and wise, speaks wisely before all who call her, and will answer all demands truly.» — y el resto de su catálogo.

«Kieckheffer explains that such works of reanimation were seen as illusory experiments designed to cause wonder, in the context of the description of Busin they may also be seen as works akin to the skull divinations of the Mesopotamians.» — lo que atribuye a Kieckhefer sobre esos trabajos como experimentos ilusorios, y la lectura propia que añade.

«As discussed within the analyses of the spirits Ryall and Gasyaxe, these practices were reflected in the ancient Hebrew usage of Teraphim, in which the spirits of ancestors were invoked into skulls in order to speak and, to paraphrase the words used in Busin’s description, “answer all demands truly.”» — el enlace que traza con los Teraphim hebreos y las calaveras invocadas.

«Another of her powers—the ability to move a body from place to place—can be taken either in a funerary context or as a way of expressing how she has the ability to move the spirits of the dead from one realm of existence to another.» — las dos lecturas que ofrece del traslado de cuerpos, sin arbitrar entre ellas.

«Causing devils to congregate in sepulchers, meanwhile, establishes her position as a spirit who sacralizes the cemetery as a place of power in which it is conducive to invoke chthonic forces.» — lo que deduce de la congregación de diablos en los sepulcros.

«The three heads she bears when she comes in the form of a dragon may be equated to the three central aspects of her being.» — la lectura que propone de las tres cabezas.

«The griffon, with its hybridized leonine and aquiline features, can be interpreted as a symbol of her Solar nature, which, in the domain of planetary magic, is used to obtain riches, while the beautiful female form she appears in symbolizes the influence of Venus, who, as the ruler of Taurus, may also be petitioned for gains in wealth.» — el grifo como faz solar y la forma femenina como venusina.

«However, with Busin’s powers having such an emphasis in works of necromancy, the primary observation should be the transit of the Moon through this sign, especially during the days and hours of Venus, Mercury, and Luna.» — la observación que da por principal para Busin, dado su acento necromántico.

«The third President under the King of the South is Oze, who is also called Otius, Azo, Oso, and Voso and comes in the form of a leopard.» — el rango, los nombres y la forma de Oze.

«He makes one cunning in the liberal sciences, answers truly of divine and secret things, and can turn straw into a great horse or a belt of gold or silver.» — y sus oficios, con la paja mudada en caballo o en cinturón de oro o plata.

«The most distinct powers of this spirit are those concerning shapeshifting and transmutation.» — lo que da por más distintivo de Oze.

«As discussed in the summary of the spirit Maxayn, shapeshifting is a state of altered consciousness with ritualized, shamanic aspects in which the animal form the operant assumes overwhelms their personality, which the Livre des Esperitz describes Oze as encouraging by “making a man change from one shape to another.”» — la lectura chamánica que hace de la metamorfosis, apoyada en el Livre des Esperitz.

«The latter of these abilities brings the familiar story of Rumpelstiltskin to mind.» — el cuento que le viene a la memoria a propósito de esa facultad.

«In this folk tale, which a recent anthropological study88 stated has a Proto-Indo-European origin, an imp manifests in order to save a boastful miller’s daughter from the wrath of her king if she failed to live up to her fabricated claim that she could spin straw into gold.» — el resumen del cuento, con la datación protoindoeuropea que atribuye a un estudio antropológico reciente.

«The central motif in this tale comes under a branch of folk legends known as The Name of the Supernatural Helper, which in this particular instance takes the name Rumpelstiltskin as a reference to a type of spirit called a Rumpelstilz (Rattle Stilt), which were named for their habits of rattling the pillars or posts that supported medieval German houses.» — el motivo folclórico al que lo adscribe y la etimología del *Rumpelstilz*.

«The Rumpelstilz is of the same ilk of spirit as a Rumpelgeist or Poltergeist, which are particularly noisy and mischievous types of household spirit that can move objects around houses and change their physical appearances from one form to another.» — la familia de espíritus domésticos en que lo inscribe.

«paralleled in one of the possible roots of Oze’s names, being the Latin Os, which means “mouth” in its most common usage, but which also refers to “the dead,” “gnawed,” “face,” “mask,” and “bone.”» — la raíz latina que propone para el nombre de Oze.

«King James I provides a summary of this breed of dark, shapeshifting entities in his Daemonologie, stating that such spirits Were called by the auncients by diuers names, according as their actions were.» — lo que aduce del *Daemonologie* de Jacobo I, en grafía antigua.

«While the Romans were largely concerned with appeasing the lemures, in the traditions of Quimbanda, where they are named Kiumba, meaning “shells,” they can be used in malignant magical works designed to bring madness, misfortune, and terror to one’s foes.» — el contraste que traza entre el trato romano a los *lemures* y el uso quimbandero de los *Kiumba*.

«Because of their malignant nature, the dangers inherent in utilizing the aid of such spirits are not to be underestimated, for they are known to Quimbandero to bring infectious obsessions and disturbances to one’s psyche, to delight in the practice of evil, to be filled with hatred, and to thrive on inspiring depression, vanity, rage, revenge, disease, improper sexual behavior, social aversion, and intolerance.» — los peligros que los quimbanderos atribuyen a esos espíritus.

«The negative energies produced by such inspirations serve to feed the Kiumba’s empty, vampiric existence even more, causing them to grow stronger and bolder until they come to falsely present themselves to be gods or mighty spirits.» — y el efecto que se les atribuye: crecen hasta presentarse falsamente como dioses.

«Indeed, the perils represented here are a warning that should be heeded when undertaking all kinds of spirit work.» — la advertencia que generaliza a todo trato con espíritus.

«The proofs given of such things can always be doubtful, even when verification seems legitimate, and requires the conjurer to have their senses about them at all times and to always consider appealing to the appropriate names and powers when calling upon spirits they are not familiar» — su regla de prudencia: las pruebas siempre pueden ser dudosas aunque la verificación parezca legítima; la frase se corta en el cambio de plana.

«The similarities of these words to the name Oze are notable and suggest that his name is another example of a polylinguistic conjunction, whereby words with similar phonic qualities in multiple languages are conflated to produce a single name in which the true nature of a spirit’s character is revealed.» — lo que propone para el nombre de Oze: otra conjunción polilingüística.

«In this case, the similarity of the Hebrew “( עוזרassistant”) and the Latin words Os (“the dead,” “mask”) and also Osor (“one who hates”) provide an overall summary that reveals Oze to be a subterranean or terrestrial spirit who bears the malignant and maddening characteristics of the larvae yet is capable of providing magical assistance in matters relating to the attainment of knowledge and riches.» — el retrato que resulta de esa conjunción, con el hebreo en alfabeto original pegado al paréntesis en la capa de texto.

«The form in which Oze appears, a leopard, is consistent throughout his grimoire mentions and suitably reflects the dangers associated with him.» — la constancia de la forma de leopardo en todas sus menciones.

«As discussed in the analysis of the spirit Suchay, the leopard was the symbol Dante Aligheri used to represent malice and deceit in the opening sequence of The Divine Comedy.» — el precedente dantesco que aduce para el leopardo.

«As far as the practical applications of astrological factors are concerned, the visible combination of Solar and Saturnian energies symbolized by the leopard can be utilized in the Solar third decan of the Saturnian sign of Capricorn, which, according to Agrippa, is represented by the image of a chaste woman in the company of a banker counting his coins and brings covetousness of money and avarice.» — el decano que propone primero para Oze, con la imagen que Agrippa le da.

«Another decan that bears a similar image and seems especially relevant in light of Oze’s connections to the tale of Rumpelstiltskin is the Venusian first decan of the Saturnian sign of Aquarius, which bears the image of “A Prudent Man and the Form of a Woman» — el segundo decano que propone, ligado por él al cuento de Rumpelstiltskin; la frase se corta en el cambio de plana.

«Applying the usual formulas, Oze may be worked with to greater effect when Saturn and Venus are in the third decan of Capricorn or the first decan of Aquarius, or when the Moon forms aspects to them while transiting those decans, though if no suitable aspects are formed, the Moon’s transit through the twenty-fourth manzil may be adhered to.» — la elección astrológica que propone para Oze.

«Although the linguistic similarities between the name Pathyn and that of the Pseudomonarchia Daemonum spirit Bathin are clear,90 it is his alternative names Aym and Haborym that reveal more about his character.» — lo que dice de los nombres de Pathyn: los alias Aym y Haborym revelan más que el parecido con Bathin.

«While this connection may seem frivolous, when it is considered that the meaning of the word ( איוםayum)93 in Hebrew is “terrible,”94 the presence of this word can be seen as a cipher that denotes a spirit with a malefic nature.» — la reserva con que presenta esa lectura y el hebreo que la sostiene, en alfabeto original.

«These works may be especially auspicious during the days and hours of Venus or Saturn when the Sun is in the South and the signs of Capricorn or Aquarius are on the Midheaven.» — la regla de días, horas y Medio Cielo que añade.

«His other powers in the Livre des Esperitz are the abilities to “make people furious82 when he is commanded to”83 and “making something appear to be that which it is not,”84 which closely reflect Weyer’s statement that he “bringeth a man to that madnes that he thinketh himselfe to be that which he is not.”» — los otros poderes que la fuente le da y la frase de Weyer con que los coteja, en grafía antigua.

«third. When translated into Greek, the lattermost meaning of רבחbecomes γοητεία or “goetia,” and, on having the pluralizing suffix -im attached, becomes ( םירבחchaborim). Not only does this word suggest the notion of a collective of witches, sorcerers, or magical entities, but it also provides us with a precise transliteration of the name Haborym.» — la cadena etimológica que traza hasta *goetia* y de ahí a Haborym, con el hebreo y el griego en alfabeto original.

«The suggestion of a throng of some kind is especially significant in this etymological origin when one considers that one of the aforementioned meanings of רבחis “ensemble.” Another suggestion planted by this collective emphasis is that of the root ( למפpml), meaning “entourage,” that is found in the root of the Western King Paymon’s alias Pamelon. This is similarly reflected in the Arabic word ( هيعمجjameih), meaning “to collect” or “assemble,” that is apparent in the origins of the names of the spirits Gremory95 and Gamor.» — las tres raíces de congregación que reúne, en hebreo y árabe en alfabeto original.

«A depiction of the demon Haborym, by Louis Breton, from J. A. S. Collin de Plancy, Dictionnaire Infernal, Paris: 1863.» — el pie de la lámina de Haborym.

«As was the case with Asmoday and Busin, Pathyn’s triple-headed form may be a signifier of a kinship with a triplicity of specific Zodiacal decans. His serpentine head, which relates to the symbol of chthonic wisdom, correlates with the powers of the first decan of Gemini, which is ruled by Jupiter and brings “wisdom, and the knowledge of numbers and arts in which there is no profit.”» — la lectura decánica que propone para la cabeza serpentina, con el decano de Géminis y su cita.

«The pair of stars, or whatever else the asterisk in Weyer’s transcript might represent when it states that the brow of his second head is adorned with “two*,” possibly relate to the central stars of the constellation of Cancer—Asellus Borealis at 7°49ʹ Leo and Asellus Australis98 at 9° Leo— which form the eyes set within the crab’s head.» — la abstención que declara sobre el asterisco del transcrito de Weyer y las dos estrellas que propone.

«These were known as Al Himarain or The Two Asses to the Arabs, formed part of the “enclosure” or “yoke”99 of the Akkadian constellation u-shir-kes-da, and were thought to be “of the same influence as Mercury, and moderately like Mars” by Ptolemy.» — los nombres antiguos de esas estrellas y la naturaleza que Ptolomeo les da.

«The Two Asses are today known as the Northern and Southern Asses and associated with the ninth Lunar Mansion Al Nathra, which takes its name, meaning “the Gap,” “the Hive,” or “the Crib,” from the star cluster Praesaepe, which is sidereally positioned at 7°37ʹ Leo. Tropically, this mansion is situated between 0° and 12°51ʹ Cancer and can be used to create talismans that bring victory in battle.» — la mansión novena Al Nathra que les corresponde y su talismán.

«The tropical position of this mansion connects the “two stars” upon the head of Pathyn’s human visage to the first decan of Cancer, which Agrippa cited as having powers relating to “accuteness of senses and subtlety of wit,” which are mirrored in Pathyn’s ability to “make one witty in every kind of way.”» — la correspondencia que traza entre esas estrellas y el primer decano de Cáncer según Agrippa.

«The Fiery nature of this sign is reflected in the burning pin or firebrand that Pathyn bears in order to lay castles and cities to waste and mirrors the power to destroy buildings connected to Saturn, who rules Leo’s first decan, in the Greater Key of Solomon.» — lo que hace corresponder con el hierro ardiente de Pathyn.

«the sixteenth square of Chapter XVI of Book III of the Mathers edition of the Book of Abramelin brings about the destruction of buildings and may therefore bear some relation to Pathyn.» — el cuadrado del Abramelin que relaciona con Pathyn, dicho con *may therefore bear some relation*.

«the twelfth of Chapter XX, which causes battles and losses, that is perhaps more relevant to him due to the appearance of the words Habarim and Aim within its structure.» — y el que da por más pertinente, por las palabras Habarim y Aim dentro.

«As it is usually the words occultis or arcanis that represent such concepts in the Pseudomonarchia Daemonum, the application of this rare alternative represents not just “hidden or secret knowledge,” but a type of knowledge that is particularly esoteric, obscure, arcane, mysterious, cryptic, or unfathomable.» — lo que deduce del uso raro de ese término latino.

«Of these five, Pathyn and Botis bear particularly sinister or dominant representations of the viper, with Pathyn appearing with one that is large enough to carry him as a rider, while Botis takes the form of “the worst kind of viper.”» — los dos espíritus con la víbora más siniestra.

«This unique, arcane link between them makes it possible that Botis either acts as Pathyn’s mount or has some other unknown esoteric connection to him.» — y la posibilidad que deja abierta sobre esa montura.

«Because of Hydra’s association with Alfard at 27° Leo, the Moon’s conjunction with this star while on the Ascendant or Midheaven may also be conducive to works with Pathyn.» — la condición sideral que añade por Alfard.

«The first Marquis under the King of the South is Cambra, who is also called Cornyx, Carabia, and Decarabia and comes in the form of a swan.» — el rango, los nombres y la forma de Cambra.

«Cambra’s position as the eleventh spirit of the South places her directly opposite the eleventh spirit of the North, Hinbra or Umbra.» — la simetría posicional que señala con el undécimo espíritu del Norte.

«Both of these spirits have notable similarities in the forms of their names, are Marquises—a rank that denotes a Lunar nature—and appear as birds, with the form of the black crow that Hinbra’s alias Naberus takes lying in symbolic opposition to the white swan of Cambra.» — los tres rasgos que comparten y la oposición simbólica del cuervo negro y el cisne blanco.

«Shining at the hinge of the year by the blazing turning-point which when recalled the Sun rounds in his course on high, the Crab occupies a joint of heaven and bends back the length of day.» — el pasaje sobre el Cangrejo que reproduce.

«Also worthy of note in this line of suggestion is the “congregation of devils” that the spirit Busin causes to assemble on the sepulchers of the dead representing the exact nature of this kind of “congregation” or “entourage,”» — el paralelo que añade con la congregación de diablos que Busin reúne sobre los sepulcros; la frase se corta en el cambio de plana.

«The identity of the spirit Pathyn theoretically rides cannot be determined with any certainty but can be postulated via a study of the original Latin of the Pseudomonarchia Daemonum, which reveals a linguistic link to another spirit with knowledge of secret or hidden things.» — la abstención que declara sobre la montura de Pathyn y la vía que propone, por el latín de la Pseudomonarchia daemonum.

«With the name Decarabia seemingly suggesting the meaning “of Cancer,” we may assume the general principles of that Zodiac sign to be applicable to this spirit.» — lo que asume del nombre Decarabia, marcado con *seemingly*.

«This particular astrological position concurs, as it does with Hinbra, with that of the eighth Lunar Mansion, Al Nathra.» — la mansión que hace concurrir para Cambra y Hinbra.

«This form fulfills a connection with the imagery of the Egyptian Ba bird and that of the Greek Sirens, whose psychopompic and funerary functions are evident in the fourth-century BCE Canosa statuette, in which a siren is depicted with her right arm raised over her head in a typical mourning gesture in Greek tradition.» — el enlace con el Ba egipcio y las Sirenas griegas, apoyado en la estatuilla de Canosa del siglo IV a. e. c.

«The Siren’s song was believed to be a lament sung to Persephone after they had failed in the task of protecting her given to them by Demeter, who turned them into birds after Persephone’s abduction so they could assist in the search for her.» — el mito del canto de las Sirenas que recoge.

«Their singing, which enchanted sailors approaching the waters they dwelled near, was deadly in its beauty as it reflected the desires of those who heard it so that they could not pass the places where the Sirens tarried; if any ship made it past their abode, the Sirens would die.» — y la condición mortal de ese canto según el mismo relato.

«The idea of this “song of death” is reflected in the form of the swan, which gains its name from the Proto-Germanic *swanaz, “singer,” which was attributed to it because of the common belief that swans only sang shortly before they died.» — la etimología protogermánica que da para el cisne y la creencia que la sostiene.

«While there is no obvious connection between the swan and the siren in Greek myth, in Hindu tradition, the female water nymphs known as Apsaras were sometimes depicted as being accompanied by swans and, like the powers associated with the eighth Lunar Mansion, could bring one various victories, especially in gaming and gambling.» — la ausencia de conexión que declara en el mito griego y la que sí encuentra en las *Apsaras* hindúes.

«Their form gives them an essential connection with the river goddess Saraswati, who rode upon a swan and was associated with Venusian qualities such as music and art.» — el enlace con Saraswati y sus cualidades venusinas.

«Together, these concepts of singing and drinking reflect the text of Weyer when it states that the birds that Decarabia summons “shall drinke and sing, as their maner is,” which, despite being regular, daily activities for the majority of birds, may serve to communicate something of their divine, rather than mundane, nature that this spirit brings forth.» — lo que hace concordar con el texto de Weyer sobre las aves que Decarabia convoca, en grafía antigua.

«That she comes as a waterbird is pertinent to the Cancerian name she bears, that she is white is relevant to the Lunar nature of that sign, while the abundance of Venusian qualities highlighted in this analysis point toward a specific relationship to Cancer’s first decan, which is governed by Venus and bears the daemonic image of a young Virgin adorned with fine clothes and a crown on her head who brings acuteness of senses, subtlety of wit, and the love of men.» — las tres correspondencias que reúne para el primer decano de Cáncer.

«For these reasons, work with Cambra may be enhanced when the Moon or Venus resides in Cancer, especially its first decan, or when the Moon forms an angle with Venus from that position, though in accord with her service to Amaymon, the Sun should be in the Southern regions of the sky when Cancer is on the Midheaven during the days and hours of Luna and Venus.» — la elección astrológica que propone para Cambra.

«The Moon’s passage through the eighth Lunar Mansion, Al Nathra, is also relevant to works with Cambra as are Lunar conjunctions with the fixed stars Asellus Australis at 9° Leo or Acubens at 12°57ʹ Leo when they are on the Midheaven.» — las condiciones lunares y siderales que añade.

«The fifth President under the King of the South is Gamor, who is also called Gemer and Buer.» — el rango y los nombres de Gamor.

«He comes in the form of a spark of fire and can inform one of astronomy, moral and natural philosophy, rhetoric, and all other sciences, can heal all diseases, teaches the virtues of herbs, reveals the locations of hidden treasures, brings the favor of great estates, and gives the best familiars.» — su forma y sus oficios.

«glyph was interpreted by the author of the Lemegeton to be a description of her form, leading them to describe her as “a star in a pentacle.”» — lo que atribuye al autor del Lemegeton: haber leído un glifo como descripción de la forma del espíritu.

«As can be seen from the above, not only are the forms of these spirits concealed by the use of star glyphs, but their names, too, are disguised, with the names Pathyn, Cambra, and Gamor bearing little resemblance to the names Aym, Decarabia, and Buer.» — el doble encubrimiento que registra, de formas y de nombres.

«This may give us cause to ponder whether the Pseudomonarchia Daemonum, Lemegeton, and Goetia of Solomon are revealing alternative names for these spirits using alternative source documents or are seeking to further obfuscate their real names and descriptions.» — la pregunta que deja abierta sin arbitrar: fuentes alternativas u ofuscación deliberada.

«The intrigue surrounding these possibilities deepens when it becomes apparent that two of these spirits, Pathyn and Gamor, have not only had their names disguised but have also been given alternative names that strongly resemble those of spirits who are nothing like them in terms of their powers and appearances.» — lo que ahonda esa incógnita: dos espíritus con nombres tomados de otros que no se les parecen.

«These unexplained alterations are consistent with the overall sense of confusion that surrounds the multiple identities of the spirits featured in these grimoires, which appear to come from a mixture of deliberate obfuscation and scribal errors, but may, in some cases, be the product of the spirits themselves intervening.» — las tres causas que ofrece para esas alteraciones, incluida la intervención de los propios espíritus.

«Despite these points of confusion, the earlier expressions of Gamor in the Livre des Esperitz and Book of Offices are more straightforward. In the former, he goes» — lo que da por más claro: las expresiones tempranas del Livre des Esperitz y el Book of Offices; la frase se corta en el cambio de plana.

«In the former, he goes by the name Gemer, which comes from the Latin gemere, meaning “to moan” or “to wail,” and has the power to teach the virtues of herbs and all sciences and to heal those who are sick.» — la etimología latina de Gemer y los oficios que el Livre des Esperitz le da.

«In the Book of Offices, the name Gemer morphs into Gamor, who takes the form of a spark of fire and has the ability to “mervelously informe thee in astronomye, and all the rest of the sciences,” give “the favour of greate estates,” and “shewe treasures hidd, and what the spirrits be that keepe the same.”» — la mutación del nombre en el Book of Offices y sus oficios, en grafía antigua.

«In contrast to this early intertextual consistency, however, is Weyer’s description of him under the name Buer, which may be derived from the Latin imbuere, meaning “to permeate,” “soak,” “saturate,” “fill,” and “taint.”» — el contraste que señala con la descripción de Weyer y la etimología latina que propone para Buer.

«The appearance of the Sagittarius glyph has two possible explanations.» — las dos explicaciones que enuncia para el glifo de Sagitario.

«The first is that the creator of the Lemegeton worked from the Pseudomonarchia Daemonum and on seeing Buer’s Zodiacal sign missing, made an assumption that the sign he appears in was the same as that of the spirit that comes before him in that text, Barbatos, who is stated to be “in signo Sagittarii silvestris.”» — la primera, por suposición del compilador a partir de la entrada de Barbatos.

«The second possibility is that the Lemegeton’s author worked from a manuscript which had fewer omissions109 and actually featured the sign of Sagittarius in the text rather than the anonymizing star glyph that Weyer replaced it with.» — y la segunda, por un manuscrito con menos omisiones.

«For this reason, the Lemegeton’s assignment of the glyph of Sagittarius over the concealed glyph of the Pseudomonarchia Daemonum is discarded in this work as either an error or a deliberate misdirection, with his true attribution being to the sign of Virgo.» — la decisión que toma y declara: descartar esa adscripción como error o desvío deliberado, y adjudicarle Virgo.

«T he first King under Paymon is Beliall, who is also called Beliar and Belias.» — así abre el capítulo VI, con el rango y los nombres de Beliall.

«He comes in the form of a beautiful angel with a comely voice sitting in a chariot or chair of fire. He makes one invisible, grants excellent familiars, bestows dignities and promotions, and brings the love and favor of all persons.» — su forma y sus oficios según los grimorios.

«According to the Pseudomonarchia Daemonum, Belial was considered second only to Bileth of the major daemons who were trapped inside the brazen vessel of Solomon, with Asmoday and Gaap coming close behind him.» — el rango que la Pseudomonarchia daemonum le da entre los cuatro del vaso de bronce.

«When he is given sacrifices or offerings, he is constrained by divine virtue and gives truthful answers as he did of old when the Babylonians worshipped him, which Weyer states was attested by an author named Tocz.» — el trato que la fuente prescribe y el autor Tocz que Weyer invoca como testimonio del culto babilónico.

«The establishment of this worship came about, the mythos states, when, out of curiosity, the Babylonians set him and the three other kings free from the brazen vessel that Solomon imprisoned them in.» — el relato del vaso abierto por curiosidad de los babilonios.

«The reason for their imprisonment in the first place was Belial’s pride, which mirrors the sin of Milton’s Satan. When combined with the revelation that it was Belial who was responsible for the fall of the Orders of Angels, this places him toward the top of the chain of the cosmic events pertaining to the descent of the Watchers into matter.» — la razón que el mito da para el encierro y lo que él deduce de ella.

«The word from which his name originates—( בליעלBelia’al)—describes “one who defies all authority.”» — la etimología que da para Belial, con el hebreo en alfabeto original pegado al paréntesis en la capa de texto.

«As an adjective, it describes states of “worthlessness,” “wickedness,” and being “bloody,” but by the time the apocalyptic literature was written, the names Beliar and Belias denote the “angel of lawlessness”» — los sentidos adjetivos y el desplazamiento hacia el ángel de la iniquidad en la literatura apocalíptica.

«With the Pseudomonarchia Daemonum and the Lemegeton professing him as being created next after Lucifer, and of the same order as him,4 Beliall can be viewed as a more imminent and accessible emanation of Belzebuth.» — la lectura que hace de él como emanación más inmediata de Belzebuth.

«The revelation in the Solomonic mythos that he alone of the spirits released from the Brazen Vessel was worshipped as an idol in ancient times presents yet another similarity to Belzebuth, whose idol was worshipped as “the god Charon” according to the Book of Offices.» — el paralelo que traza con Belzebuth por el culto como ídolo.

«Having been associated with the twelfth astrological House by the Gnostics, who appeared to begin the year with Leo,8 Belial may be symbolically related to the sign of Cancer.» — la adscripción a Cáncer que propone por la Casa XII gnóstica.

«Beliall being the first king under the power of the King of the West, it is feasible that his Solar energy is concordant with that of the autumn equinox at 0º Libra and is there affected by the Venusian timbre of that sign.» — la concordancia que propone con el equinoccio de otoño y con Libra.

«While the powers of the decan associated with this position are not in accord with the benefic, favor-bringing aspects of Beliall’s power, it is notable that the fifteenth Lunar Mansion, Al Ghafr—which is situated between 0º Libra and 12º51ʹ Libra in the tropical Zodiac—bears a strong similarity to his powers due to its usefulness in creating talismans that bring friendship and goodwill.» — la discordancia que reconoce en el decano y la concordancia que sí encuentra en la mansión decimoquinta Al Ghafr.

«The above considerations make works with Beliall preferable at times when the Sun is declining in the Western Quarter, especially in the sign of Libra around the time of the autumn equinox and taking place in the hours between dusk and midnight in the days and hours of Sol and Venus when the Western sign of Libra is setting on the horizon.» — la elección astrológica que propone para Beliall.

«Robson notes that Alphecca brings “honour, dignity, and poetical and artistic ability”10 while Elsbeth Ebertin correlates» — lo que Robson atribuye a Alphecca; la frase se corta en el cambio de plana.

«Because of the strong connection between the powers of Alphecca, which bears the daemonic image of “a man, crowned and advanced,” and the general Solar attributes of spirits who are classified as kings, the Sun’s transit across the face of this star may bring its powers into effect in Alphecca’s current position in the second decan of the Western Water sign of Scorpio, which is governed by the Sun.» — el tránsito solar sobre Alphecca que propone, con la imagen del hombre coronado.

«The name Bason, alternatively spelled Barson, appears to have its origins in the name of the spirit Baron from the Book of Oberon, who is alternatively named Barachin and Baraham.» — el origen que propone para el nombre de Bason.

«The most common thread in all of these names is the Hebrew —בערהBa’arah—denoting “burning,” “consuming,” and “conflagration,” which, when combined with the Greek suffix -on, transforms it into a proper noun pertaining to “the Burning One.”» — el hilo común que le encuentra a esa familia de nombres, con el hebreo en alfabeto original.

«The etymology of the name Balaam is uncertain, but as a soothsayer who went on to lead the Israelites into idolatry with the Ba’al of Peor,12 there is a possibility that the name is a rendering of Ba’al ( )בעלwith the suffix ( עםa’am) denoting one who is “with Ba’al.”» — la incertidumbre que declara sobre Balaam y la posibilidad que ofrece, con el hebreo en alfabeto original.

«This connection is one that the Deir ’Alla inscription discovered in Western Jordan in 1967 appears to confirm as far as the historical Balaam is concerned.» — la inscripción de Deir 'Alla que aduce en apoyo, con su fecha de hallazgo.

«Yet, despite his appeal to Balaam, Balak was frustrated in his desire to impede the Israelites on their departure from Egypt, for Yahweh interceded and forbade Balaam from carrying out the Moabite king’s wishes by sending an angel to stand in his path.» — el relato bíblico de Balac y Balaam que resume.

«Despite his fleeting and timely alliance with Yahweh, he ultimately regained his original faith and led the Hebrews into fornication with the women of Midian and the worship of Ba’al Peor.» — y el desenlace que le atribuye.

«The god Balaam served, Ba’al Peor, is believed to have been identical to Chemosh, the national god of Moab, whom Solomon later dedicated a shrine to on the Mount of Olives in the interest of creating unity in a nation composed of multiple tribal peoples.» — la identificación de Ba'al Peor con Camós y el santuario que Salomón le dedicó.

«Despite such insults, Chemosh was in many respects similar in nature to Yahweh, being a tribal god who assisted his people in military victories when they worshipped him correctly.» — la semejanza que señala entre Camós y Yahvé pese a los insultos de las fuentes.

«His power as a magician and his position as a servant and even possible “son” of Chemosh through his epithet “Son of Beor” may even place him as a semidivine being akin to the giants or Nefilim of the Enochic traditions.» — el estatuto semidivino que propone para Balaam, dicho con *may even place him*.

«The name Gordonsor may be derived from the Greek κορδονισ (kordonis), meaning “cords,” which, like many of the spirit names found within the grimoires, carries an instruction relating to the process of conjuration to the exorcist.» — la etimología griega que propone para Gordonsor, con el griego en alfabeto original, y lo que dice de los nombres como instrucciones al exorcista.

«In this case, “cords” may relate to the act of binding the spirit to the magician’s will in the process of Ligatio.» — lo que ese nombre indicaría: la *Ligatio* o atadura del espíritu.

«From Gordonsor’s description—a good angel with a dark face who has the power of running errands and speaking of true things—we can identify him as an alias of the spirit Seere found in the Lemegeton, who appears as a beautiful man riding a winged horse who speaks truths and performs errands by delivering items anywhere in the world.» — la identificación que propone entre Gordonsor y Seere del Lemegeton.

«Balath represents a continuation of the Southern spirit Bileth, whose earlier entry contains a more in-depth analysis of how these two entwined spirits also form the composite spirit Gaap.» — la continuidad que propone entre Balath y Bileth.

«Such is the overall complexity of the connections between Balath, Bileth, and Abech that we can surmise that they are either a single spirit divided into composite parts by the compilers of the grimoires, the products of a greater male-female syzygy, or a small retinue of symbolically connected spirits.» — las tres lecturas que deja abiertas sobre esa maraña, sin arbitrar entre ellas.

«Although Bileth’s entry forms the more complete picture, it is specific to her Southern manifestation under Amaymon and therefore requires transposition to the Western Quarter if the aspects of her character specified above are to be manifested there.» — el traslado de cuarto que declara necesario para manifestar ahí esos rasgos.

«While these principles overlap somewhat with the powers of Balath, it is in the Airy signs where we find more pertinent concurrences.» — dónde dice hallar las concurrencias más pertinentes para Balath.

«Agrippa associated this decan with forgetfulness, wrath, scurrilities, and unprofitable words, all of which relate to the insensibility and ignorance that Balath can subject her target to.» — lo que Agrippa adjudica a ese decano y su correspondencia con los poderes de Balath.

«This intellectual incapacitation of the third decan of Gemini relates to the confounding effects the Sun has on Mercury when they are in close proximity to each other as discussed in the analysis of the Eastern spirit Star.» — la explicación que da de esa incapacitación por la proximidad del Sol a Mercurio.

«Elsbeth Ebertin associates this star with an interest in the sciences,20 which is in accord with Balath’s ability to teach all seven liberal sciences,» — lo que Ebertin asocia a esa estrella; la frase sigue con Robson.

«while Vivian Robson connects it with good health and riches when with the Moon and benefits from the opposite sex when positioned with Mercury.» — y lo que Robson le adjudica con la Luna y con Mercurio.

«As is the case with Gordonsor, Mercury appears to be the planet with which Balath’s powers have a great deal of overlap due to her ability to carry one speedily from one place to another, which her connections with the sign of Gemini confirm.» — el planeta que da por más solapado con los poderes de Balath.

«Other manzils resonant within the triplicity of Air are the twenty-fifth, Al Sa’d al Ahbiyah, between 8º34ʹ and 21º25ʹ Aquarius, which “hastens messengers” and “hinders the actions of the body,” and the twenty-sixth, Al Fargh al-Mukdim, between 21º25ʹ Aquarius and 4º17ʹ Pisces, which is used to produce talismans that bring love and favor.» — las otras dos mansiones que declara resonantes en la triplicidad de aire.

«For these reasons, she may be best utilized when Mercury is in the cadent decans of Libra, Gemini, and Aquarius or when the Moon is in aspect to Mercury from those places between sunset and midnight during the day and hours of Mercury when the Airy signs are on the Descendant.» — la elección astrológica que propone para Balath.

«Balath’s aspects relating to love and dignity are especially potent in Gemini due to the Greater Key of Solomon’s statement that it brings love and favor when it is waxing there.» — el refuerzo que toma de la Greater Key sobre Géminis y la Luna creciente.

«In concordance with this, the Moon’s transit through the sixth Lunar Mansion can be utilized to create a talisman designed to bring love, while her ability to cause sickness concurs with that manzil’s negative influence over “the operation of the physician.”» — la mansión sexta que hace concordar con sus poderes de amor y de enfermedad.

«The second Prince under the King of the West is Mistalas, who is also called Stolas and Distolas. He comes as a night raven and teaches witchcraft, necromancy, astronomy, and the virtues of herbs and precious stones.» — el rango, los nombres, la forma y las enseñanzas de Mistalas.

«He can also appear in a beautiful form and grant his conjurer a horse that can bear him a hundred, two hundred, or three hundred leagues in an hour.» — el caballo que otorga, con las tres medidas que el texto da.

«The aspect of the word tollo relating to theft can be seen as the hoarding of treasures in the underworld, whose ruler, Hades, became known as Pluto in Roman religion, which has its roots in the Greek word Πλούτων (Plouton), meaning “wealth.”» — la lectura del robo como atesoramiento en el inframundo, con el griego en alfabeto original.

«The alternative meanings of tollas, “destroy” and “lift up,” may relate to this spirit’s mastery over the loss of wealth as well as the raising up of treasures from the earth.» — y las dos lecturas de los sentidos alternativos.

«The mutation of the name Distolas to Mistalas in the Book of Offices may be a simple error of transmission from one text to another, though the possible Latin root mistes, meaning “initiate,” may be considered due to Stolas’s ability to teach of astronomy, necromancy, and witchcraft.» — las dos lecturas que ofrece para la mutación del nombre, sin arbitrar entre ellas.

«The combination of these three forms of knowledge from a single underworld spirit reveals the direct relationship between the celestial and chthonic realms in magic, while his teaching of precious herbs and stones reveals the essential sympathies between the stars and planets and the herbs and stones of the earth found in works such as the Picatrix and the Book of Hermes on the Fifteen Fixed Stars.» — lo que lee en la reunión de astronomía, nigromancia y brujería en un mismo espíritu.

«While there, he enjoyed the pleasures of many women who left him in such a state of sin that he was unable to return on the horse as it would only carry someone who was in a state of grace, which it took the conjurer four months to obtain.» — el relato del caballo que solo carga a quien está en estado de gracia.

«While Distolas’s appearance in the Livre des Esperitz is described only as being beautiful, his appearance as Mistalas and Stolas in the Book of Offices, Pseudomonarchia Daemonum, and Lemegeton is that of a night raven.» — la divergencia de formas que registra entre las fuentes.

«The name Stolas appears to be a truncation of this spirit’s name in the Livre des Esperitz, Distolas, which may be a conjunction of the Latin words dis, meaning “wealth,” and tollo or tollas, meaning “destroy,” “lift up,”» — la etimología latina que propone para Distolas; la enumeración se corta en el cambio de plana.

«Due to his appearance as a night raven who teaches witchcraft and necromancy, Mistalas displays celestial influences that are predominantly Saturnian, though his knowledge of astronomy suggests Mercurial traits and his beautiful form suggests a Solar influence.» — el reparto de influjos celestes que hace para Mistalas.

«Although all of the Mercurial decan of Saturn-ruled Aquarius falls within the boundaries of this manzil, the fact that Al Sa’d al Ahbiyah receives the influence of all three of the Aquarian decans may account for the swiftness of the magical mount he provides, as—like the sign of Cancer—these decans are governed by the three fastest planets: Venus, Mercury, and Luna.» — la explicación que ofrece para la velocidad de la montura que da, por los tres planetas más rápidos.

«The first Duke under Paymon is Lecher, who is also called Alloces and Alocer.» — el rango y los nombres de Lecher.

«He comes as a knight riding upon a great horse and his face is that of a red lion with flaming eyes.» — su forma según los grimorios.

«He speaks with a loud voice that is hoarse and sad, teaches of astronomy and the liberal sciences, and can bring the conjurer friendships and good familiars.» — su voz y sus oficios.

«The Fiery, leonine, Marsian nature of Lecher’s physical appearance reveals a strong similarity to that of the jinn chieftain Malik Al Ahmar, “the Red King,” who appears as a giant warrior of the underworld with sparks of fire for his eyes.» — la semejanza que traza con el jefe yinn Malik Al Ahmar.

«Like his father, the underworld god Al-Muharriq, Al-Ahmar is associated with the lion, having one for his mount, and also has a violent, warlike reputation that is symbolized by his carrying a sword in one hand and a severed head in the other.» — lo que dice de ese jefe y de su padre, con la espada y la cabeza cortada.

«This appearance is also comparable with the Afarit of Arabian lore, who were wrathful, winged titans with the forelegs of a lion and eyes like burning coals, which included a third eye in the center of their foreheads that was like that of a lynx from which sparks of fire flowed.» — el segundo paralelo, con los *Afarit* de la tradición árabe.

«Elements of the name of Al-Ahmar, meaning “The Great,” may also have relevance to the alternative name his spirit bears in the Pseudomonarchia Daemonum, Alocer, due to its phonological similarity to the Arabic ( الخرAl-Akhar), which has numerous meanings including “The Last,” “The Utmost,” and “The Great.”» — la etimología árabe que propone para Alocer, con el árabe en alfabeto original.

«While Arabic origins appear plausible, possibilities with regards to the name Allocer are also traceable through the etymology of the name Lecher, which has its origins in the Hebrew ( לחשlechesh), meaning “spell,” whisper,” or “murmur.”» — la vía hebrea que ofrece sin descartar la árabe, con el hebreo en alfabeto original.

«Semantically, this name reflects the low muttering or “groaning” intrinsic to the incantations of the Goës and is also evident in the name of the spirit Murmur.» — lo que ese nombre reflejaría: el murmullo de las encantaciones de los Goës.

«A spirit with a very similar form and function to Lecher is the Northern Marquis Muryell, who comes in the form of a white lion riding a strong horse.» — el espíritu del Norte que propone como gemelo de Lecher.

«Like Lecher, Muryell teaches of matters relating to the stars and brings friendships and may therefore be seen as a potential “twin” of Lecher.» — los rasgos compartidos que sostienen esa gemelidad, dicha con *potential*.

«While Muryell’s Northern nature connects him to the second decan of Cancer and the Lunar Mansions of Cancer and Leo, however, the Western attributions of the three decans of the Airy sign of Gemini are more resonant with the person of Lecher.» — el reparto astrológico que hace entre los dos gemelos.

«The celestial bridge between the Geminian Lecher and his Cancerian twin Muryell is also apparent in the Lunar Mansion Lecher is connected with, Al Dhira, which lies between 17º08ʹ Gemini and 0º Cancer and, like the effects of a waxing Moon in Gemini, relates to the gaining of friendship.» — el puente celeste que traza entre ambos por la mansión Al Dhira.

«These astrological considerations inform us that Lecher can be worked with to greater effect when Jupiter, Mars, Sol, or Mercury is in its respective place in Gemini or when the Moon is transiting those planets from that place—especially during its waxing phase when in Gemini—between the hours of dusk and midnight during those planets’ days and hours when Gemini is on the Descendant.» — la elección astrológica que propone para Lecher.

«The fourth King and first President under the King of the West is Zagayne, who is also called Zagan, Zagam, Zagon, and Bugan and comes in the form of a bull with griffon’s wings.» — el doble rango, los nombres y la forma de Zagayne.

«He grants wisdom and is a master of the arts of transmutation, being able to turn earth into any kind of metal, any kind of metal into coins of the land, oil and wine into water, water and blood into oil or wine, and a fool into a wise man.» — sus transmutaciones según los grimorios.

«The similarities between Zagayne, who appears as the forty-seventh spirit of the Pseudomonarchia Daemonum under the name Zagan, and Haagenti,26 the forty-eighth spirit of the Lemegeton, are so profound that they could be considered either as identical twins or as the duplication of a single spirit.» — las dos lecturas que ofrece para el parecido de Zagayne y Haagenti, sin arbitrar entre ellas.

«Despite the Lumasi’s primary tutelary function, Zagayne’s powers are almost exclusively based around the principle of transmutation.» — el acento que reconoce en los poderes de Zagayne pese a la función tutelar de los Lumasi.

«Sargon is derived from the Akkadian Šarru-ukīn, meaning “true king,” which originated in the person of Sargon the Elder, the prototype of deified kingship among the Akkadians, who is a fitting model for the name of a king» — la etimología acadia que da para Sargón; la frase se corta en el cambio de plana.

«Some other interesting etymological possibilities that can be considered alongside this are the Hebrew words ( סגןsagan), meaning “lieutenant” or “assistant,” and— perhaps most significantly of all considering his twinship with Haagenti/ Vriall—( זוגzug), which means “pair,” “twosome,” or “dyad.”» — las dos etimologías hebreas que añade, con el hebreo en alfabeto original.

«Considering the potential importance of the concept of the syzygy that the current work seeks to elucidate, it is significant to note that the word גוזoriginally derives from the Greek ζεῦγος (zeugos), meaning “to join together,” and also forms the root of the word ζευγαρώνω (zeugarono), which refers to the act of copulation.» — el origen griego que da a ese término y su enlace con la syzygy, con el hebreo y el griego en alfabeto original.

«In both of these instances, the alteration of one substance into another represents divine power, and it is by such that the transubstantiation of the Catholic Mass takes place.» — lo que lee en la mutación de sustancias: poder divino, con la transubstanciación de la misa como caso.

«The third aspect of transmutation present in the powers of Zagayne is being able to turn a fool into a wise man.» — la tercera transmutación que distingue en Zagayne.

«In astrology, these transmutational qualities are reflected in the “vicissitudes” associated with the Ninth House, which is associated with Jupiter and the Western sign of Sagittarius, which, as the sign of Mutable Fire, is known for its ability to change one thing into another.» — el reflejo astrológico que les encuentra en la Casa IX y en Sagitario.

«Notably, this sign also correlates with the Art trump of Lady Frieda Harris and Aleister Crowley’s Thoth Tarot, which symbolizes the completion of the same alchemical processes that are hinted toward in Zagayne’s description.» — la correlación que señala con el arcano Arte del tarot de Harris y Crowley.

«This being the case, this spirit’s powers may be in their fullest when the Sun or Mercury is transiting the ascendant decan of Sagittarius under the usual conditions suggested for the spirits of the Western Quarter, with the Moon’s transit there also being acceptable if it forms a sextile, trine, square, or opposite aspect to Mercury or the Sun.» — la elección astrológica que propone para Zagayne.

«Although Weyer’s rather truncated and enigmatic description of Zaleos in the Pseudomonarchia Daemonum has an air of redaction to it, when it is considered that the Book of Offices name Caleos is a near-anagram of Lecher’s alias Alloces,27 the possibility of a close relationship between the two becomes apparent.» — el aire de censura que le atribuye a la entrada de Zaleos en Weyer y el anagrama que aduce.

«Although they are rather different in terms of their powers, the fact that these two spirits also appear next to each other in the Pseudomonarchia Daemonum demonstrates the potentiality of a relationship even further, as do their appearances in the forms of mounted warriors and their connections to the three decans of Gemini and the seventh Lunar Mansion.» — los cuatro indicios con que refuerza esa relación pese a la diferencia de poderes.

«This concurrence suggests that having a crocodile as a mount, despite its vicious and predatory nature, is a cipher that denotes an entity of an affable or passive demeanor that is capable of taming violent or aggressive instincts.» — lo que propone leer en el cocodrilo como montura, dicho con *suggests*.

«The second decan of Gemini, meanwhile, is relevant to the person of Caleos due to its malefic, Marsian association being linked to dishonesty and trickery, which are apparent in Caleos’s description as a mounted warrior who is fundamentally deceitful unless he is constrained in the correct manner.» — el decano que hace corresponder con Caleos por deshonestidad y engaño.

«Also noteworthy are the influences that the seventh Lunar Mansion, Al Dhira, which is positioned between 17º08ʹ Gemini and 0º Cancer, has on the spirits Caleos and Lecher in the West and Agaros in the East.» — la mansión que comparten Caleos, Lecher y Agaros.

«As far as the close relationship between Caleos and Lecher is concerned, these factors demonstrate that they share a significant amount of the same celestial influences but are not twinned with one another in the same way that spirits such as Zagayne and Vriall or Lecher and Muryell are.» — el límite que pone a esa relación: comparten influjos, no son gemelos.

«These astrological considerations suggest that Caleos can be worked with to greater effect when Jupiter, Mars, or Sol is in its respective decans of Gemini, when Mercury transits any part of that sign, or when the Moon is transiting those planets from those decans—especially during its waxing phase—between the hours of dusk and midnight during those planets’ days and hours when Gemini is on the Descendant.» — la elección astrológica que propone para Caleos.

«He appears as a small, pale horse or ass whose voice is hoarse when he takes human form and is also called Samigina, Sogan, Sogom, Gamigin, and Cogin.» — la forma y los nombres de Cagyne.

«He grants wisdom and knowledge of the liberal sciences, particularly mathematics and philosophy, and brings forth the souls of those who died at sea or are afflicted in purgatory, making them appear in an Airy body in which they will answer the conjurer’s questions.» — sus oficios, con las almas de los muertos en el mar y las afligidas en el purgatorio.

«connection is the likely etymology of the name Cagyne in the Greek σαγήνη (sagene), meaning “charm,” “entrancement,” and “fascination,” which is semantically linked to the word γοητεία (goetia), which can also be understood as meaning “charm,” “fascination,” “spell,” “sorcery,” and “witchery.”» — la etimología griega que da por probable para Cagyne y su enlace semántico con *goetia*, en alfabeto original.

«Although Murmur’s physical manifestation in the Pseudomonarchia Daemonum and Lemegeton—which is that of a soldier wearing a duke’s crown and riding a griffon—differs from that of Cagyne, his alter ego Saranyt in the Book of Offices appears as an ass with a woman’s face and so bears a degree of resemblance to Cagyne’s appearance as a pale horse or ass.» — el parecido que traza entre Cagyne y el Saranyt del Book of Offices.

«In the case of Cagyne and Saranyt, this is alluded to in Saranyt being described as having a woman’s face, whereas Cagyne, with no female form described, may be assumed to be male.» — la conjetura de sexo que ofrece, marcada con *may be assumed*.

«Coming under the rule of the Northern King, Egin, Saranyt’s obvious Mercurial connections are attributable to the second decan of Cancer, though with Cagyne coming under Paymon in the West, this planetary energy can be attributed to the sign of Gemini.» — el reparto de signos que hace entre ambos por sus reyes.

«This sign is notable for its association with twins, which the Western Quarter has several examples of with Lecher, Zagayne, and Cagyne all appearing to be twinned with Muryell and Vriall with Saranyt in the Northern Quarter.» — los tres pares de gemelos que censa entre el Oeste y el Norte.

«The most significant celestial factors related to the person of Saranyt lie in the transits of Jupiter and Mercury through the first decan of Gemini due to the psychopompic, mathematical, and scientific aspects of Mercury being combined with the wisdom and philosophical knowledge of Jupiter, who governs that decan.» — los factores que da por más significativos para Saranyt.

«The first decan of Scorpio, which is also governed by Mars, is especially connected to death by violence and further coordinates with the elemental designation assigned to Cagyne’s partner spirit Saranyt, who is aligned with that decan due to her being under the rulership of the King of Elemental Water.» — el decano de Escorpio que suma, ligado a la muerte violenta.

«Cagyne can therefore be worked with to greater effect when Jupiter or Mars is in its respective decans of Gemini, when Mercury transits any part of that sign, when Mars is in the first decan of Scorpio, or when the Moon is aspecting those planets while transiting the decans that are appropriate to the effects desired.» — la elección astrológica que propone para Cagyne.

«The recommended times to perform such works are between the hours of dusk and midnight during the days and hours of Mars, Mercury, or Jupiter when Gemini or Scorpio are on the Descendant.» — y la franja horaria que recomienda.

«In addition to these planetary and decanate placements, Cagyne may also be worked with to greater effect when the Moon is transiting the fifth Lunar Mansion Al Hakah between 21º25ʹ Taurus and 4º17ʹ Gemini, due to its overlapping the first decan of Gemini and having influence over the instruction of scholars.» — la mansión quinta que añade para Cagyne.

«When the Moon transits the Taurean part of this manzil, Cagyne may also be worked with in his necromantic aspects due to the Greater Key of Solomon’s statement that works of necromancy are to be performed when the Moon is in a Terrestrial sign.» — y la condición que la Greater Key pone a los trabajos nigrománticos.

«Prince under the King of the West is Suchay, who is also called Sucax, Ducay, Bitur, Bitru, Sitri, Syrtroy, Sydragosam, Dam, and Fewrayn.» — el rango y la larga serie de nombres de Suchay.

«She appears with the face of a leopard and the wings of a griffon, but when she takes human form she is very beautiful with a fair face.» — sus dos formas según los grimorios.

«As the name Dam appears only in a French language spirit list, it is possible that this name was given as a Francophone play on the Hebrew word ( דםdam), meaning “blood.”» — la conjetura que ofrece sobre el nombre Dam, con el hebreo en alfabeto original.

«In the early Semitic kingdom of Eblu in ancient Syria, this word formed the root of the name of the deity Damu,33 who survived into pre-Islamic Arabian myth as the flesh-eating ogress ad-Dāmi, who stalked the borders of civilization at night, giving her kinship with the terrible, wilderness-dwelling Lilitu of Semitic lore.» — la genealogía que traza de esa raíz hasta la ogresa ad-Dāmi y las Lilitu semíticas.

«Suchay, for instance, may have its roots in the Hebrew ( סחיsuchay), meaning “filth,” which ties in with the notion of the Shedim and Lilitu being “unclean spirits.”» — la etimología que propone para Suchay, con el hebreo en alfabeto original.

«A variation of this name, Ducay, appears in the Livre des Esperitz as a clear duplicate of Dam due to her having the same powers over languages and women and may be derived linguistically from the Hebrew root ( דחיduchay), meaning “rejection” or “downfall.”» — la etimología que propone para Ducay y el duplicado que registra con Dam.

«The associations expected of a religion denouncing “fallen angels” in such ways continue with some of the possible roots of the name Sitri, which include ( שטshut), meaning “apostate,” “rebel,” and סט (sit), “evil deed,” “sin,” though considering her ability to reveal the secrets of women, the word ( סתרsitar) for “secret” is also relevant.» — las tres etimologías que ofrece para Sitri, con el hebreo en alfabeto original.

«Adding a Greek element to the linguistic possibilities behind the name Sitri is the word σιτάρι (sitari), “wheat,” which may suggest a symbolic relation to Demeter’s role as a goddess with associations with the harvest, the underworld, and the personal and seasonal cycles of life and death.» — el elemento griego que añade, con el término en alfabeto original y la conexión con Deméter.

«It is from this version of this spirit that the Mercurial trait of understanding languages comes, which assists us to correctly identify Fewrayn as an alias of Ducay from the Livre des Esperitz, as she also demonstrates this ability.» — el rasgo con que identifica a Fewrayn como alias de Ducay.

«The name Sitri also bears a resemblance to the names the Egyptians and Hephaistio’s Apotelesmatics expressed for the second decan of the Lunar and feminine sign of Cancer, which were Syth and Sit.» — el parecido que señala con los nombres decánicos egipcios de la *Apotelesmática* de Hefestión.

«Further resonances with her character are apparent in this decan’s powers, which, according to Agrippa, include bringing wealth and the love of women.» — los poderes que Agrippa da a ese decano y su resonancia con el espíritu.

«Other astrological similarities to her functions can also be found in the ninth Lunar Mansion Al Tarf, which sits between 12°51ʹ and 25°42ʹ Cancer—thus neatly overlapping the Mercurial second decan of that sign—which is used to create a talisman that causes infirmities and corresponds with this spirit’s abilities to cause one to languish or die.» — la mansión novena Al Tarf que hace corresponder con su poder de enfermar.

«As a spirit with power over disease, which is a long-attested attribution of both the wilderness Shedim and the daemons of the decans, it is also possible that Sitri also has the ability to cure or prevent illnesses as well as cause them.» — la posibilidad que deja abierta: que también pueda curar o prevenir.

«An interesting reflection of her ability to do this is found in Chapter Eighteen of the third book of the French Manuscript of Arsenal (MSA) version of the Sacred Magic of Abramelin.» — el cuadrado del manuscrito del Arsenal en que dice ver reflejada esa facultad.

«The precise disease this square has power over is dropsy, an archaic term for an edema, a condition that leads to the swelling of soft tissues due to the accumulation of excess water.» — la dolencia que ese cuadrado trata y su explicación del término antiguo.

«In astrological terms, Suchay’s potential power over water-based diseases such as this is logical if, as a Western spirit, she has her origins in the Solar second decan of the Watery sign of Scorpio.» — la lógica astrológica que le da a ese poder sobre dolencias acuosas.

«Fittingly, Agrippa associated this decan with the “shamelessness” required to dance naked in front of people, and it is also linked by elemental triplicity to the aforementioned Mercurial decan of Cancer in the North.» — lo que Agrippa asocia a ese decano y el enlace por triplicidad.

«It is not only the second decan of Scorpio where this spirit finds her celestial resonance, as the associations of the first decan of that sign with beauty, deception, and destruction and the associations of its third decan with passion and fornication are also relevant to her.» — los otros dos decanos de Escorpio que declara pertinentes.

«In the triplicity of Air, she also possesses the same qualities found in the third decan of Libra, which influences matters of “impious desire,” the third decan of Aquarius, which brings “disclosure” and “shamelessness,” and the second decan of Gemini, which influences matters of dishonesty, trickery, and infamy.» — las tres cualidades que le encuentra en la triplicidad de aire.

«Her predominant traits reveal her main planetary influences to be those of Mars, Venus, and Mercury, and it is the transits of these planets through the Airy, Watery, and Western decans of Libra, Aquarius, Gemini, and Scorpio mentioned above that are most relevant to her.» — los tres planetas que da por dominantes en ella.

«Also important are the times when the Moon forms aspects with those planets from those decans, especially trines formed with Mercury in Cancer and Mars in Pisces— during the days and hours of those planets when Libra, Aquarius, Gemini, or Scorpio is on the Descendant.» — los aspectos lunares y la franja que añade.

«In addition to these aspects, other significant positions are the twenty-fifth Lunar Mansion, Al Sa’d al Ahbiyah, between 8º34ʹ and 21º25ʹ Aquarius, which destroys enemies and hinders the actions of the body, and the sixth Lunar Mansion, Al Han’ah, between 4º17ʹ and 17º08ʹ Gemini, which hinders the operations of the physician and can be used to create talismans that bring love.» — las dos mansiones lunares que suma, con sus virtudes.

«The third Duke under the King of the West is Ryall, who is also called Uvall, Vuall, Vaal, Voval, and Wal.» — el rango y los nombres de Ryall.

«At first, he appears as a mighty dromedary who speaks sadly, but then he puts on a human shape at the conjurer’s command in which he speaks imperfect Egyptian.» — su doble forma y el egipcio imperfecto en que habla.

«He procures the love of women, causes love between friends and foes, resolves all doubts, gives lordships, dignities, and good grace to all people, and can tell of all things past, present, and future.» — sus oficios según los grimorios.

«The name Ryall appears to be derived from that of the underworld angel Uriel35 with the interrelated “u’s,” “v’s,” and “w’s” apparent in his many pseudonyms being suggestive of the letter dropped from the beginning of that name.» — la derivación que propone desde Uriel, apoyada en las variantes de la inicial.

«Despite his largely benign traits, the possible etymology of his alias Voval is found in the Hebrew ( ועולva’avol), meaning “wickedness,” the Latin voveo, meaning “to wish for” or “desire,” or a polylinguistic conjunction of both of these words into a single name.» — las tres etimologías que ofrece para Voval, con el hebreo en alfabeto original.

«Clues to his identity can be found in his Livre des Esperitz name Vaal, which Jean Patrice Boudet suggests to be an alias of Balam.» — lo que atribuye a Jean Patrice Boudet sobre el nombre Vaal.

«If Boudet’s position is correct, the aspect of the particular Baalim he represents, Balam, is that which relates to his possible position as the attendant servant of Paymon, which is alluded to in the form of a dromedary that he takes.» — lo que se seguiría de esa posición, dicho en condicional.

«With Paymon sitting upon such a creature, there is another suggestion of a principle similar to the Vedic concept of the vahana—in which a major deity is borne by an animal representing an inferior or local god—present in this relationship.» — el paralelo védico del *vahana* que propone para esa relación.

«Vaal’s alias Wal in the Pseudomonarchia Daemonum leads us to another etymology worth considering due to its similarity to the term Wāli associated with Arabian paganism.» — la etimología que añade desde el término *Wāli*.

«Although the general meaning of the word is “custodian” or “helper,” it also denotes a governor of a province in the Arabic language,39 which forges a linguistic connection to the term Ba’li (which can be equated to the word Ba’al), meaning “Lord” or “Master.”» — el sentido de ese término y el puente que traza hacia *Ba'al*.

«Therefore, before and after the coming of Islam, the Wāli can be seen as the focal point of cultic practices that venerate the sacred dead in ways that reflect the Ugaritic practices of devotion to the Rephaim, the ancient dead, and the Malkim, the recent dead, who were collectively known as ilanu or “gods.”» — lo que propone leer en el *Wāli*: culto a los muertos sagrados como en las prácticas ugaríticas.

«Similar cultic practices also appeared among the ancient Hebrews in the veneration of Teraphim—idols of household gods—which, according to Sepher ha-Jasher40 and Targum pseudo-Jonathan’s interpretation of Genesis 31,41 were constructed from the heads of slaughtered firstborn adult male humans, which were then shaved, salted, and spiced before a golden plate was placed under their tongues on which magical words were engraved to enable them to talk to people through a form of necromantic divination.» — las prácticas hebreas de los Teraphim que aduce, con el procedimiento que las fuentes describen.

«it is reasonable to assume that there was an element of ancestor worship involved in their veneration.» — lo que asume sobre el culto a los antepasados en esas prácticas.

«Despite their later prohibition among the people of Israel, activities based around communicating with the sacred dead are left surprisingly intact in the Old Testament, with the account of Saul’s consultation with the Witch of Endor42 being a primary example.» — lo que registra en el Antiguo Testamento pese a la prohibición: el episodio de la pitonisa de Endor.

«In this passage, the Hebrew cognate of the ilanu, the elohim, are cited as rising out of the ground, which is a strong clue that the dead were no less deified in Judah than they were in Canaan.» — lo que ese pasaje le indica sobre la deificación de los muertos en Judá.

«As discussed in the examination of the spirits Paymon and Gremory, spirits mounted on camels are of a Venusian nature and, despite being without a rider, Ryall’s ability to procure the love of women has a strong connection to this planet and concurs with the fornication and passion associated with the third decan of Scorpio, which is governed by Venus.» — la adscripción venusina que hace del camello y del poder de Ryall sobre el amor.

«Venus is also debilitated in this decan, however, which may feasibly account for the dromedary’s sad tone when it speaks.» — la conjetura con que explica el tono triste del dromedario, marcada con *may feasibly account*.

«The other planet this spirit can be associated with, Mercury, is better placed, however, with the ability to “resolve all doubts” reflecting the “understanding, meekness, modesty, liberty and good manners” that Agrippa attributes to the second decan of Aquarius, which is governed by Mercury in his exaltation.» — la adscripción mercurial del poder de resolver dudas, apoyada en Agrippa.

«His ability to grant knowledge of the past, present, and future can also be considered a Mercurial attribution due to that planet’s association with divination, though it is also linked to Sol, whose influence can be seen in Ryall’s abilities to “give lordships, dignities and good grace to all people.”» — el reparto que hace entre Mercurio y el Sol de los demás oficios de Ryall.

«While the name of the other corvid under the King of the West, Mistalas, suggests acts of theft through its connection to the word tollas, those acts are made a reality in Zayme, whose main functions center around theft, espionage, and sabotage.» — el contraste que traza entre Mistalas y Zayme en materia de robo.

«His name in the Book of Offices list that places him under the banner of Paymon is difficult to find an origin for, with the Arabic ( زعيمzaim), “leader,” being the closest match, but lacking any meaningful context.» — la dificultad etimológica que declara para Zayme y el candidato árabe que descarta por falta de contexto.

«The cognates Raum and Kayne, however, are less challenging, with names such as Raum and Raim bearing similarities to the Hebrew ( ראיםraim), meaning “visions” or “mirrors,” which may provide a clue about the practical methods we can employ to gain knowledge of—or even assume magical control over—distant or hidden situations, which in this spirit’s various descriptions are symbolized in the forms of castles and cities which can be destroyed after their locations have been revealed.» — la etimología hebrea que propone para Raum y lo que deduce de ella para la práctica.

«In both instances, the raven—which in some of these myths is the embodiment of Satan—forms an important symbolic link to Qayin in the similarity of its murderous actions and its means of concealing them.» — el enlace simbólico que traza entre el cuervo y Caín.

«A parallel also exists with the first funeral rite, albeit a makeshift one, in which Abel, the first man to die, is buried in the earth as a means to hide his corpse.» — el paralelo con el primer rito funerario improvisado.

«In this respect, both Qayin and the raven are important symbols in the establishment of the funerary rites that form the first foundation of the practices of necromancy.» — lo que deduce de esos paralelos sobre el origen de la nigromancia.

«Besides these symbolic parallels, linguistic connections also exist between Qayin’s name, ,קיןfuneral traditions, and the character of Raum, with the related root ( קנהqaneh), meaning both “to acquire”47 and “a mourning song.”» — la raíz hebrea que suma, con el hebreo en alfabeto original.

«However, Zayme’s prompts toward theft and dishonesty can also be connected to the second decan of Gemini, which is governed by Saturn’s fellow malefic, Mars, signifies dishonesty and trickery, and forms a trine aspect with the second decan of Aquarius, which is associated with the other spirit who takes the form of a crow or raven in the West, Mistalas.» — el segundo decano que suma, con el trígono hacia el decano de Mistalas.

«With Sagittarius coming under the rulership of Jupiter, Zayme’s ability to cause love between friends and foes can be accounted for by the influence of this planet, while Gemini’s position as the domecile of Mercury accounts for his oracular skills.» — el reparto de sus oficios entre Júpiter y Mercurio.

«Furthermore, the relationship between the Mutable signs of Gemini and Sagittarius may be noted as they come in natural opposition to each other in the Zodiac.» — la oposición zodiacal que subraya entre esos dos signos mutables.

«These signs and planets also influence the third and ninth astrological Houses, which have influence over short and long journeys respectively and are relevant to this spirit’s abilities to transport treasures from any place and deposit them wherever he is commanded to.» — las dos casas que hace corresponder con el traslado de tesoros.

«The Lunar Mansions associated with Zayme are the sixth, Al Han’ah, between 4º17ʹ and 17º08ʹ Gemini, which is useful for matters concerning the besieging of towns and causing love;» — la primera de las mansiones que le adjudica.

«the seventh, Al Dhira, between 17º08ʹ Gemini and 0º Cancer, which brings love and friendship and “destroys magistracies,” which concurs with Zaymeʹs ability to “cause ruin to the dignities of men”;» — la segunda, con la concordancia que le encuentra.

«the nineteenth, Al Shaula, between 21º25ʹ Scorpio and 4º17ʹ Sagittarius, which can help with besieging cities, taking towns, and driving men from their rightful places;» — la tercera, con sus virtudes de asedio.

«Notably, this large array of manzils makes the Moon’s position in every sign under the influence of the Western King Paymon relevant to works involving this spirit.» — lo que observa de ese conjunto: la Luna en todo signo del rey Paymon resulta pertinente.

«The corvid form he assumes and his ability to cause misfortune to buildings are distinctly Saturnian in nature, which confirms a connection to the third decan of Sagittarius, which Agrippa cited as signifying “activeness for evil things, contentions and horrible matters.”» — la adscripción saturnina de Zayme y el decano de Sagitario según Agrippa.

«He is the chief of all murderers, appears as an old man riding an elephant or as a dog with the wings of a griffon, and can teach all manner of arts and sciences, give the ability to understand birds, make one invisible, grant the favor of enemies, retrieve murderers and thieves, and carry someone from one place to another in an instant.» — así abre el capítulo VII con la forma y los oficios del primer espíritu del Norte.

«Her appearance as an old man riding an elephant reveals an essence that is partially of the nature of Amaymon, the King of the South, and partially that of Oriens, the King of the East.» — el reparto de esencias que hace de esa forma entre dos reyes.

«As mentioned in the analysis of Oriens, the elephant was a creature associated with the Nefilim due to the appearance of camels, elephants, and asses in Enoch’s dream vision,6 in which such creatures were used to represent aberrant specimens of interspecies crossbreeding.» — el enlace del elefante con los Nefilim por la visión onírica de Enoc.

«As also postulated in the analysis of Oriens, such mounts can sometimes be seen as examples of lesser spirits in service to a greater one, perhaps suggesting that Ozia’s mount is a Nefilim under her power.» — la conjetura que ofrece sobre las monturas como espíritus menores al servicio de uno mayor.

«Her form as an old man also resembles the same Saturnian shape evident in the Northern spirit Anaboth in his alternative manifestations Furcas, Noocar, and Bartax, which reveal a nature that is in accord with the energies of Saturn.» — el parecido saturnino que traza con Anaboth y sus alias.

«Her ability to transport someone anywhere on Earth in an instant is Mercurial and may also be a hint of the powers of the Watchers, as the alternative rendering of this term, Grigori, comes from the Greek words γρήγορα (gregora), meaning “quickly,” and εγρήγοροι (egregoroi), meaning “fast,” and seemingly relates to the Watchers’ ability to appear anywhere suddenly or teach academic disciplines in an instant.» — la lectura mercurial del traslado instantáneo y la etimología griega de *Grigori*, en alfabeto original.

«Like many of the spirits of the North, Ozia is somewhat difficult to equate to the other grimoire spirits with precision.» — la dificultad que declara para equiparar a los espíritus del Norte.

«However, as her powers very closely match those of the Pseudomonarchia Daemonum spirit Glasya Labolas, evidence of an alternative identity begins to take shape.» — la identidad alternativa que empieza a proponer con Glasya Labolas.

«Adding weight to this suggestion is the similarity of the name Ozia with the “asya” part of that spirit’s name, which comes closer again to Ozia in the Grand Grimoire, where it appears with the spelling Glosialabolas.» — el apoyo onomástico que aduce, con la grafía del Grand Grimoire.

«Although Glasya Labolas is ranked as a President in the Pseudomonarchia Daemonum and Lemegeton, in the Book of Offices—where this spirit takes the truncated name Gloolas8—she is given the double rank of Prince and King, which partially conforms with the kingly status associated with her here.» — la divergencia de rangos entre fuentes que consigna sin armonizar.

«The canine form adopted by Glasya Labolas is distinctly chthonic in nature—as is her leadership of murderers—while the griffon’s wings she bears suggest the Solar and kingly aspects of the lion and eagle.» — el reparto que hace de la forma canina y las alas de grifo.

«The likely meaning of this name can be found in the Latin correspondences glacia—“ice”—and labo—“unstable” or “quaking”—succeeded by the suffix -las, denoting a tendency toward a particular state of being.» — la etimología latina que da por probable para ese nombre.

«In combination, this gives this spirit the descriptive name “like unstable ice,” which suggests the cold and perilous nature of the spirits classified by pseudo-Psellus as Lucifugi being rendered turbulent and “aerial” by the heat of the Sun.» — el nombre descriptivo que resulta y su enlace con los Lucifugi del pseudo-Pselo.

«The first of these is likely to derive from the Greek καρκίνο (carcino), with the added Latin suffix -las, denoting a nature which is “of the tendency of Cancer,” which is consistent with her nature as a Northern spirit.» — la etimología griega que propone para uno de sus alias, en alfabeto original.

«The latter of these names, Caasimolar, reflects the name of her Livre des Esperitz alias Carmola, who “is a great prince who gives the understanding of birds and catches thieves and murderers when he is ordered.”» — la entrada del Livre des Esperitz que reproduce para Carmola.

«This name derives from the Hebrew word ( המולהha-molah), which means “noise,” “uproar,” “commotion,” or “din” and suggests Ozia to be of the same “cloud born” nature as her king, Egin.» — la etimología hebrea que da para ese nombre, con el hebreo en alfabeto original.

«In astrological terms, the canine elements evident above reveal a connection to the stars Sirius and Procyon in the constellations of Canis Major and Minor at 14º and 26º Cancer respectively.» — las dos estrellas caninas que hace corresponder con esos rasgos.

«As discussed in the summary of her fellow Northern spirit Hinbra—whose alias Naberius follows Glasya Labolas in the Pseudomonarchia Daemonum—the constellation of Cancer is traditionally linked to the heliacal rising of Sirius and the beginning of the Egyptian New Year.» — el enlace tradicional que recuerda entre Cáncer, el orto helíaco de Sirio y el año nuevo egipcio.

«The Cancerian elements of Ozia are also evident in Glasya’s alias Caacrinolas and are further demonstrated by the daemonic influences of the first and third decans of that sign, which are connected to acuteness of senses, subtlety of wit, and gaining the love of men in the former and “pursuing those fleeing” in the latter.» — los dos decanos de Cáncer que hace corresponder con ella.

«The lattermost powers, which derive from a Lunar decan placed in a sign that is also governed by the Moon, concur with her ability to retrieve thieves, as this matches the Greater Key’s statement that Luna is useful for works designed to retrieve stolen property.» — la concordancia que traza con la Greater Key sobre la Luna y lo robado.

«Concordantly, the Lunar Mansions of these decanate positions are the eighth and tenth, Al Nathra and Al Jabhar, which overlap with all three decans of Cancer and both bring love, friendship, and assistance with matters regarding enemies.» — las dos mansiones lunares que corresponden a esos decanos.

«Also relevant are the Moon’s transits through the eighth and tenth Lunar Mansions or those times when it forms conjunctions with the fixed stars Sirius or Procyon when they are on the Ascendant or Midheaven.» — las condiciones lunares y siderales que añade.

«His presence as a “thwarting Angel” in the Testament of Solomon suggests a position of superiority over them, although a point of commonality to many of the spirits examined in this work is evident in his necromantic nature.» — lo que el Testamento de Salomón le adjudica a Uriel y el rasgo común que señala.

«The above factors, alongside his “demotion” from the approved angels it was permissible to venerate by Pope Zachary in the Council of Rome in 745 CE16 and his later veneration among the Bogomils, may have led to the incorporation of his name into spirit lists as an angel who could be called upon for assistance in the same manner» — la degradación de Uriel por el papa Zacarías en el concilio de Roma de 745 y su culto bogomilo; la frase se corta en el cambio de plana.

«Such equivalence is evident in the Theurgia-Goetia section of the Key of Solomon, in which he appears as the tenth Wandering Spirit, suggesting him to be of a nature that occupies a midway point between the celestial and infernal.» — el lugar intermedio que le da la Theurgia-Goetia como décimo Espíritu Errante.

«Some may be largely celestial in nature, some may be largely chthonic, and some may be somewhere between the two in either fixed or variable modes of being, depending on where they manifest on this scale or, in the case of the mutable Wandering Spirits, wherever they choose to roam.» — la escala que propone para situar a los espíritus entre lo celeste y lo ctónico.

«The names of two of the spirits that are subject to Uriel in the Theurgia-Goetia are Brymiel and Dragon.» — los dos espíritus sujetos a Uriel que nombra.

«The latter of these two spirits, Dragon, also appears as an undescribed spirit in the Livre des Esperitz, but considering the apparent twinship between Vriall and Zagayne, Dragon, like the spirit Zagon who precedes him in the Livre des Esperitz, may be yet another alias of Zagayne.» — la conjetura que ofrece sobre Dragon como alias de Zagayne.

«Other possible duplications of these spirits in the Livre des Esperitz can be found in the adjacent spirits Bugan—who, like Zagayne, grants wisdom and can turn wine into oil—and Lucubar, who, like Vriall, turns a man into a genius and can turn transmute one metal into another.» — las dos duplicaciones posibles que añade en el Livre des Esperitz.

«Both appear as bulls with the wings of a griffon, bear powers that bring transmutation and wisdom, are related to the ranks of President and King, and have dominion over the exact same number of legions as each other.» — los cuatro rasgos compartidos con que sostiene la gemelidad de Vriall y Zagayne.

«Haagenti’s name can be suggested to have a double meaning rendered from the Latin argenti, meaning “money,” “cash,” or “silver,”21 but also the Hebrew ( ההגנהhaganah) and its root ( הגןhagan), which relate to the principles of defense or protection.» — el doble sentido que propone para Haagenti, con el latín y el hebreo en alfabeto original.

«Traditionally, transmutation is a power associated with Mercury, but also with the sign of Sagittarius and the ninth astrological House, which, being a “Western” combination, fits well with Vriall’s counterpart Zagayne.» — la adscripción tradicional de la transmutación y su encaje con Zagayne.

«This decanate rulership is reflected in the North in the succedent decan of Cancer, which, with its wealth-bringing associations, could be linked with the generation of riches by transforming base metals into precious ones.» — el decano del Norte con que la refleja.

«This Mercurial connection is also evident in the rank of President that both spirits hold, while their simultaneous associations with the rank of King represents the Solar, auric nature of their powers.» — el reparto que hace de los dos rangos entre Mercurio y el Sol.

«The Mercurial attribution with the second decan of Cancer also reveals a connection with Uriel’s celestial guardianship of the underworld due to the sign that it falls within being known as “the gate of Men,” through which human souls pass between the afterlife and the realm of Earth during the process of incarnation.» — el enlace con la guarda uriélica del inframundo por la Puerta de los Hombres.

«Notably, this sign’s terrestrial nature also makes it suitable for the works of necromancy associated with the angel Uriel when the Moon is passing through it.» — lo que se sigue de la naturaleza terrestre de ese signo para los trabajos nigrománticos.

«As such, the above decanate positions can be considered auspicious to works with Vriall when Sol or Mercury is transiting them, especially when Sol is in the Northern parts of the heavens and the sign of Cancer or Virgo is marking the Ascendant or when Luna forms a favorable aspect to Mercury or Sol from those places.» — la elección astrológica que propone para Vriall.

«He is of a good nature, is true and faithful in all of his doings, and comes in the form of a beautiful angel.» — el carácter y la forma de Vzago según los grimorios.

«Few daemons have as benefic qualities as he, with the Eastern spirit Agares—whom the Lesser Key of Solomon compares his nature to—perhaps being the closest in essence.» — la comparación que hace con Agares para calibrar esa benignidad.

«The selection of names he is known by in the Book of Offices are connected by very similar natures and powers with many overlapping key words, which provide enough evidence to fill in the missing form of his physical description lacking in the Lesser Key.» — el método que declara para reponer la descripción física que falta en la Lesser Key.

«His addition to the lists of that text reveals a deviation from the influence of the Pseudomonarchia Daemonum, in which he does not appear, relying on a source text that both have in common, the Liber Officiorum Spirituum or Book of the Offices of Spirits, in which he appears as Vzago, Vsagoo, Dyelagoo, and Friblex.» — la desviación de fuentes que registra y el texto común que propone, el *Liber Officiorum Spirituum*.

«The alternative name Dyelagoo, meanwhile, may derive from the Greek διαλογοσ (dialogos), “dialogue,” hinting at a conversational method of transmitting such knowledge.» — la etimología griega que propone para Dyelagoo, en alfabeto original.

«The meaning of the name Friblex is less certain; however, a clue to its context is provided in the Book of Offices in its statement that “he is both meeke and trewe, and that in all commaundements and therfore he is called Friplex.”» — la incertidumbre que declara sobre Friblex y la pista que aduce del Book of Offices, en grafía antigua.

«Despite this semantic possibility in the context of his being a peaceable and trustworthy spirit, the use of Old or Middle English words in the grimoires is not a standard mode of expression, making it more likely— in terms of linguistic consistency—that the name comes from that of the spirit Triplex, the thirty-seventh spirit of the Fasciculus Rerum Geomanticarum.» — la razón por la que prefiere otra vía: el uso de inglés antiguo no es corriente en los grimorios.

«The meaning of the word Triplex is “threefold,” which does not really explain his being “meek” and “true” in the sense offered by the Book of Offices, and so may instead refer to his having three aspects to his nature or powers or three separate identities.» — lo que ese nombre no explica y las dos lecturas alternativas que ofrece.

«With the name Vassago being an expression of his mantic powers, the appearance of a name similar to his in the eighth square of Book IV Chapter I of the Book of Abramelin, which grants “knowledge of things past,” may also be of consequence.» — el cuadrado del Abramelin que trae al caso, dicho con *may also be of consequence*.

«So too are any angles formed between these planets, especially those which are formed with the Moon when she is in Cancer, due to her rulership there, and Pisces, due to the Moon’s transit in that sign being associated with the power of invisibility in the Key of Solomon.» — los aspectos lunares que añade y la razón que da para Piscis.

«The second President under Egin is Synoryell, who is also named Camio, Caym, Syeonell, and Soonek. He appears as a fierce wood bear or as a thrush and on taking human form comes as a child or a man with a sharp sword and teaches all manner of languages including the barking of dogs, the chirping of birds and bullocks, and also of the voices of the water.» — el rango, los nombres, las formas y las enseñanzas de Synoryell.

«Synoryell “teacheth to understand beastes lowinge, birdes chirpinge, and doges barkinge, and all manner of languages and can tell all thinges, and shewe the places of hyd treasure.”» — y lo que el Book of Offices dice de Synoryell, en grafía antigua.

«Syeonell’s status as an alias of Synoryell is also clear, given that he “teacheth best all kinde of languages, and telleth where treasure is hid,”» — el argumento con que hace de Syeonell un alias suyo.