Clavicula Salomonis
La Clave Mayor del Rey Salomón · The Key of Solomon the King
Se presenta como enseñanza dirigida por Salomón a Roboam, su hijo — «O my son Roboam, I command thee … make an ivory casket, and therein place this my Key;» «Clavicula Salomonis (Clave Mayor del Rey Salomón), ed. inglés 2005 · p. 13» — y como revelación angélica: «Esta clave, llena de misterios, me ha sido revelada por un ángel» «Clavicula Salomonis (Clave Mayor del Rey Salomón), trad. castellano 2003 · p. 63». Su fundamento operativo declarado es el temor reverente a Dios, unido al conocimiento de las horas, los días y la posición lunar «Clavicula Salomonis (Clave Mayor del Rey Salomón), trad. castellano 2003 · p. 14», y su autoconciencia es total: «Let noe man marvayle of this chapter for all the science of this booke is contayned in this chapter» «Clavicula Salomonis (Clave Mayor del Rey Salomón), ed. inglés 2005 · p. 201».
Su transmisión se declara dentro del propio texto: la traducción latina de un testimonio se atribuye al rabí Abognazar, y de ahí pasó a lengua vulgar por el arzobispo de Arles «Clavicula Salomonis (Clave Mayor del Rey Salomón), trad. castellano 2003 · pref., p. 5». La versión más antigua conocida es un tratado griego del siglo XV «Davies — Grimoires (2009) · p. 28»; Mathers preparó su edición a partir de siete códices del Museo Británico «Clavicula Salomonis (Clave Mayor del Rey Salomón), trad. castellano 2003 · pref., p. 3», y Éliphas Lévi la tuvo por uno de los pocos grimorios legítimos «Davies — Grimoires (2009) · p. 188».
381 afirmaciones · 4 fuentes · 4 atribuciones
Atribución
se consigna, jamás se afirma«Clavicula Salomonis (Clave Mayor del Rey Salomón), trad. castellano 2003 · p. 14»
«Clavicula Salomonis (Clave Mayor del Rey Salomón), trad. castellano 2003 · pref., p. 2»
«Waite — The Book of Ceremonial Magic (1913) · p. 90»
«Davies — Grimoires (2009) · p. 28»
Cadena de la obra
el testimonio procesado, en esmeraldaAfirmaciones
381 entradas — la voz de la obra, con su pasajeEl texto abre con la fórmula «hijo de David, rey de Israel, ha dicho que el principio de esta Clave es el temor a Dios, adorarlo y honrarlo».
El preámbulo hace que Salomón ordene a Roboam guardar la Clave en un cofre de marfil dentro de su sepulcro: «Treasure up, O my son Roboam! the wisdom of my words, seeing that I, Solomon, have received it from the Lord» … «make an ivory casket, and therein place, keep, and hide this my Key».
La leyenda sigue con filósofos babilonios que excavan el sepulcro y hallan el cofre sin poder interpretar la Clave; «immediately there appeared unto me,5 the angel of the Lord, saying» —el «5» es la llamada de nota, y lo que sigue es el mandato de leer la Clave—
«El ángel del Señor, el mismo Homadiel, apareció ante mí» — y «Esta clave, llena de misterios, me ha sido revelada por un ángel.»
«¡Oh hijo mío Roboam! viendo que entre todas las ciencias no hay ninguna más útil que el conocimiento de los movimientos celestes.»
«Recuerda que si los secretos de Salomón aparecen ocultos y oscuros para ti, es porque el Señor lo ha deseado así.»
La guarda del secreto: «Nunca debes prodigar estas cosas a los ignorantes, ya que esto sería tan reprobable como el dar gemas a los cerdos.» — y «¡Maldito sea quien tome el nombre de Dios en vano!».
La autoconciencia del capítulo de las imágenes astrológicas: «Let noe man marvayle of this chapter for all the science of this booke is contayned in this chapter» — «Porque en este libro está resumida toda la ciencia del Arte Mágico». «mathers-key-peterson-2005 · p. 201»
Atribución interna a un segundo revelador: «The Clavicle of Solomon» se declara revelada por «Ptolomy the Grecian» en el capítulo de la manzana (tomado de Sloane 3847), y el Libro II cap. XXI se abre citando la Key «atribuida a Ptolemy»; el digest identifica al intérprete Iohé Grevis con «Ioè Graecus» y «Ptolomeo el Griego».
El título de Lansdowne 1202 declara autoría propia: «LES VRAIS CLAVICULES DU ROI SALOMON PAR ARMADEL». «mathers-key-peterson-2005 · p. 2»
«Por lo tanto, cuando se desee adquirir el conocimiento de las artes y ciencias mágicas, es necesario tener conocimiento de las horas y los días, así como de la posición de la Luna, sin lo cual no se podrá llevar a efecto ninguna operación» — la condición operativa, tras el temor a Dios que abre el capítulo.
«Por lo tanto será aconsejable saber que las horas del día y de la noche juntas son 24 y que cada una está gobernada’. por uno de los siete planetas en orden regular, comenzando desde el más alto y terminando en el más bajo.» — las veinticuatro horas repartidas entre los siete planetas; la coma volada es del troceo.
«En los días y horas de Saturno pueden llevarse a efecto experimentos para invocar las almas del Hades»
«Todas las veces que se practiquen o se pongan en ejecución las Artes Mágicas la Luna debe estar en creciente y en número igual de grados con el Sol.»
«For those matters then which appertain unto the Moon, such as the invocation of spirits, the works of necromancy, and the recovery of stolen property, it is necessary that the Moon should be in a terrestrial sign, viz.: -- Taurus, Virgo, or Capricorn.» — el signo terrestre.
«For hatred,11 discord, and destruction, the Moon should be in a watery sign, viz.: -- Cancer, Scorpio, or Pisces.» — el signo acuático; el 11 es llamada de nota de Peterson.
«Las horas de Saturno, de Marte y de la Luna son buenas también para comunicarse y hablar con las espíritus.» — el testimonio español, con su errata de concordancia.
«For love, grace, and invisibility, the Moon should be in a fiery sign, viz.: -- Aries, Leo, or Sagittarius.» — el signo de fuego.
«thou shalt put it in execution on the days and hours of Mercury, at the sixteenth2 or twenty-third hour, but it will be still better at the eighth, which is the third3 of the same night, which is called and means before the morning» — sin día ni hora marcados, la hora de Mercurio; los números son llamadas de nota de Peterson.
«Si son operaciones para buscar el amor, la gracia o los favores, deben llevarse a cabo hasta la octava hora del mismo día, comenzando con la primera hora del Sol; y desde la primera hora de Venus hasta la primera hora del mismo día de Venus.» — el ciclo del amor y los favores; la destrucción y la desolación van en día de Saturno, en la misma plana.
El tesoro de los Gnomos se busca con la Luna en Leo, entre el 10 de julio y el 20 de agosto; «Los espíritus, irritados por el desprecio de las mismas, frecuentemente matan a los hombres.»; la lámpara lleva aceite con grasa de un hombre muerto en julio y la faja, piel de cabrito escrita con la sangre del mismo muerto. «mathers-key-peterson-2005 · p. 66»
«Los pantáculos deben ser hechos en los días y horas de Mercurio, cuando la Luna se encuentre en un signo de aire» — «o tierra», tras el número de nota— — En ellos están «los inefables y santos nombres que fueron escritos por el dedo de Dios en las Tabas de Moisés».
Purificación de los discípulos: «Be ye regenerate, renewed, washed, and pure,» — «Greet ye one another with a holy kiss.» «mathers-key-peterson-2005 · pp. 22, 23»
«During the three last days before the commencement of this action, thou shalt content thyself with only eating fasting diet,5 and that only once in the day; and it will be better still if thou only partakest of bread and water.» — el ayuno de los tres últimos días, de una sola comida.
El baño: «After this thou shalt entirely immerse thyself in the water, and thou shalt dry thyself with a towel of clean white linen.» — con el exorcismo del agua: «I exorcise thee, O creature of Water, by him who hath created thee and gathered thee together into one place.» — y el hisopo penitencial: «Purifica me Domine hyssopo, et mundabor, laua me, pre niue dealbabor». «mathers-key-peterson-2005 · pp. 153, 158, 157»
«LAS VESTIDURAS exteriores que el Maestro del Arte debe usar deben ser de lino.» — de hilo trenzado por una niña; los zapatos, de piel blanca con los signos del Arte, hechos durante los nueve días de ayuno. «clave-mayor-esp-2003 · pp. 109, 110»
«Let the master now arise and place upon his head a crown made of virgin paper,19 on the which there must be written (with the colours and other necessary things which we shall describe hereafter), these four names AGLA, AGLAI, AGLATA, AGLATAI.» — la corona de papel virgen; este testimonio da AGLA·AGLAI·AGLATA·AGLATAI donde el español da YOD-HE-VAU-HE, ADONAI, EL y ELOHIM. La nota de Peterson recoge además las variantes de Ad. 10862 y Lans. 1202.
«These companions or disciples should be three in number, without including the master. They may also be of the number of five, of seven, or of nine» — el número de compañeros.
«I conjure thee, O thou creature, being a dog, by him who hath created thee.» — el conjuro del perro; y el acompañante infantil, preferido: se le cortan las uñas y se le conjura para que nada oculte al Maestro. «mathers-key-peterson-2005 · pp. 153, 155»
«Fear ye not, my beloved companions, seeing that we draw near unto the desired end;»
«The knife with the white hilt (see Figure 61) should be made in the day and hour of Mercury» — templado en sangre de ganso y jugo de pimienta, con mango de boj; el cuchillo de mango negro, en hora de Saturno, con sangre de gato negro y jugo de cicuta, envuelto en seda negra. «mathers-key-peterson-2005 · pp. 166, 167»
El bastón es de saúco, caña o roble, y la varita de avellano virgen de un año, cortados de un solo golpe al amanecer del día de Mercurio; «ADONAI, most holy, … deign to bless and to consecrate this wand, and this staff.»
«I conjure thee, O sword, by these names, ABRAHACH, ABRACH, ABRACADABRA, YOD HE VAU HE» — Las tres espadas de los discípulos con los nombres CARDIEL, URIEL y DAMIEL en el pomo (variantes españolas: CARDIEL GABRIEL, AURIEL, DAMIEL o RAPHAEL). «mathers-key-peterson-2005 · pp. 173, 174»
La trompeta se hace de madera nueva con ELOHIM GIBOR y ELOHIM TZABAOTH en hebreo. «mathers-key-peterson-2005 · p. 166»
La pluma del arte es la tercera pluma del ala derecha de un ganso macho; la tinta se exorciza — «I exorcise thee, O creature of ink, by ANAIRETON, by SIMULATOR, and by the name ADONAI,» — y los colores del arte (oro, rojo, azul celeste, azul, verde, café) se exorcizan todos. «mathers-key-peterson-2005 · p. 189»
La sangre de murciélago se toma pinchando la vena del ala derecha con la aguja del Arte; las listas de nombres del exorcismo DIVERGEN entre testimonios («CAMIACH, CANTAC, EMIAL…» vs «Camiach, Eomiahe, Emial…») — divergencia manuscrita consignada. «mathers-key-peterson-2005 · p. 191»
«There are two kinds, one called virgin, the other unborn. Virgin parchment is that which is taken from an animal which hath not attained the age of generation, whether it be ram, or kid, or other animal. Unborn parchment is taken from an animal which hath been taken before its time from the uterus of its mother.» — las dos clases de pergamino.
«Thou shalt have a marsh-reed cut at a single stroke with a new knife,1 and thou shalt strip from it the leaves, repeating this conjuration» — la caña de junco cortada de un solo golpe. La prohibición de mostrar el pergamino a mujeres menstruantes, que esta ficha traía entrecomillada, NO aparece en ninguna plana de las dos ediciones —búsqueda negativa comprobada— y quedó retirada.
«Take, then, silk of any colour except black or grey, whereon write the words and characters in Figure 90.» — la seda de cualquier color salvo negro o gris.
El círculo se traza con cordel de nueve pies desde el centro — «take thou the penknife … and stick it into the centre of the place where the circle is to be made;» — y lleva abertura al Norte para la entrada y salida del mago.
Del círculo afirma que quien entra en él está a salvo: «whosoever entereth he shall be at safety as within a fortified castle».
Los espíritus según su elemento: los de agua vienen «with great rains, thunder, hail, lightning, thunder-bolts»; «Los espíritus que están creados de los vapores del Sol… vienen en una forma muy bella y excelente, pero llenos de orgullo» — «They show great ostentation and vainglory in their dress». «mathers-key-peterson-2005 · pp. 151, 152»
Los espíritus aparecen en tres órdenes: soldados con lanza y escudo; barones, príncipes, duques y generales; y el Rey con músicos y cantores — y preguntan: «¿Qué deseas, por qué nos has hecho venir de las bóvedas del Infierno?». «mathers-key-peterson-2005 · p. 48»
La licencia de partida — «En el nombre de Adonai, el eterno y duradero, cada uno de ustedes regrese a su lugar,» — se sigue de la recitación del primer capítulo del Génesis. «clave-mayor-esp-2003 · p. 39»
Sacrificios: víctimas blancas para los espíritus buenos, negras para los malos, siempre animales vírgenes; las maderas del fuego van por planeta (enebro/pino→Saturno, roble/boj→Júpiter, laurel→Sol, mirto→Venus, avellano→Mercurio, sauce→Luna); «May this sacrifice which we find it proper to offer unto ye, noble and lofty beings, be agreeable and pleasing unto your desires». «mathers-key-peterson-2005 · p. 203»
Contra el ladrón, el cedazo girado con la izquierda y el laurel verde con la derecha — «Dies mies yes-chet bene done fet Donnima Metemauz» — hasta que el agua muestre al ladrón; y la canasta con tijeras que gira sola al nombrar al sospechoso, invocando a San Pedro, San Pablo, Santa Susana, Santa Tecla y Santo Daniel.
Invisibilidad: «Oh Almiras, Maestro de Invisibilidad! con tus ministros Cheros, Maitor, Tangedem, Transidim, Suvantos, Abelaios, Bored.» — el otro testimonio trae «ALNIRAS» con ministros CHEROS, MAYTON, METAGIR, EBIROS: listas de longitud distinta, divergencia manuscrita, no errata; y la vía de la imagen: «Haz la forma de un hombre en una pequeña imagen de cera amarilla», en enero y hora de Saturno. «clave-mayor-esp-2003 · pp. 51, 52»
Las ligas de viaje: piel de ciervo en tubos rellenos de artemisa verde con ojos de barbo, la hierba recogida el 25 de junio antes del alba; la palabra de detención es «AMECH», agitando la vara. «mathers-key-peterson-2005 · p. 63»
La operación de la manzana: «Deus qui fecisti Adam et Euau, ex 4or elementis de igne, aere, aqua et terra».
El amor onírico se opera con la serie «AGLA, IOD, HE, VAU, HE, IAH… HANISTAROD, ADONAY, ELOHENO, VEHANIGLOD, LANU, ULBANENO, GAALGOLAM».
Para gracia y amor se escribe «SATOR, AREPO, TENET, OPERA, ROTAS» con los nombres de las sefirot y los patriarcas, se envuelve en seda limpia y se entierra un día y una noche en el cruce de cuatro caminos; el cuadrado SATOR tiene 25 letras, más una del nombre = 26, el valor de IHVH — «the most perfect existing form of double acrostic». «mathers-key-peterson-2005 · pp. 64, 125»
Para odio y discordia, la imagen de cera se deposita en lugar perfumado con azufre y asafétida bajo los nombres «VSOR, DILAPIDATOR, TENTATORE, SOMNIATORE, DEVORATOR, CONCISOR, ET SEDUCTOR.»; para burla y escarnio, «ABBAC, ABDAC, ISTAC…» con tinta de sangre de murciélago.
La alfombra de interrogación se opera con luna llena en Capricornio — «Agla, Agla, Agla, Agla, oh Dios todopoderoso que eres la vida del universo» — con Michael al Este, Rafael al Norte, Gabriel al Oeste y Muriel al Sur, y los ángeles Raziel, Tzaphniel y Matmoniel.
Contra el cazador: la vara de saúco sahumada tres veces «en un viernes de febrero» y el pergamino de piel de liebre escrito con sangre de gallina negra — «Una vez que haya pasado por ahí, no tendrá esperanza de matar ningún animal durante el día.»
La operación de amor con los reyes cardinales: «O thou orient king Eggye which reignest and rulest in the East» — Eggye/Este, Paymon/Oeste, Amaymon/Sur, Egyn/Norte.
Todo carácter se abre con EHEIEH ASHER EHEIEH y se cierra con AIN SOPH («which signifies 'Infinite'»), en escarlata o cinabrio.
El censo de pentáculos, concordante en los dos testimonios: 44 en total — Saturno 7 (negro, plomo), Júpiter 7 (azul, estaño), Marte 7 (rojo, hierro), Sol 7 (amarillo, oro), Venus 5 (verde, cobre), Mercurio 5 (colores mezclados, mezcla de metales), Luna 6 (plata) — «Saturno rige sobre el plomo, Júpiter sobre el estaño, Marte sobre el hierro.» «mathers-key-peterson-2005 · pp. 122, 71»
Sostiene que por los pentáculos se adquiere gracia y buena voluntad de hombre y mujer, se extingue el fuego y se detiene el agua: «Through them do we acquire grace and good-will from man and woman, fire is extinguished, water is stayed.»
Del primer pentáculo de Saturno dice que, al mostrárselo, los espíritus se someten y obedecen arrodillados; el séptimo provoca terremotos — «Then the earth shook and trembled, the foundations of the hills also moved and were shaken, because He was wroth.» — con los nueve órdenes angélicos inscritos.
Pentáculos de Júpiter: el primero invoca a sus espíritus con Parasiel, «señor de los tesoros»; el quinto es el de la escalera de Jacob — «Jacob being armed with this Pentacle beheld the ladder which reached unto heaven.»; el séptimo contra la pobreza, con «Levanta al pobre del fango…». «mathers-key-peterson-2005 · pp. 83, 131»
Pentáculos de Marte: el segundo cura enfermedades — «'In him was life, and the life was the light of man.'» —; el quinto repele demonios con un escorpión central; el sexto vuelve el arma del agresor contra él: «'Their sword shall enter into their own heart, and their bow shall be broken.'»; el séptimo provoca tormentas y granizo, escrito con sangre de murciélago. «mathers-key-peterson-2005 · pp. 91, 94, 95, 96»
Pentáculos del Sol: el primero lleva la cabeza del ángel Metatrón — «'Behold his face and form by whom all things were made, and whom all creatures obey.'» —; el tercero da reino e imperio con el Tetragrámaton escrito doce veces; el sexto da invisibilidad; el séptimo libera a los encarcelados, con los cuatro ángeles elementales Chasan (aire), Arel (fuego), Phorlakh (tierra) y Taliahad (agua).
Pentáculos de Venus: el tercero atrae amor bajo el ángel Monachiel, en la 1.ª u 8.ª hora del día de Venus — «Place me as a signet upon thine heart, as a signet upon thine arm, for love is strong as death.»
Pentáculos de Mercurio: el cuarto da el entendimiento secreto con El al centro; el quinto manda a los espíritus de Mercurio «y sirve también para abrir puertas» — «IHVH, fija lo volátil y déjalo permanecer en el vacío restringido». «mathers-key-peterson-2005 · pp. 112, 113»
Pentáculos de la Luna: el primero es la puerta jeroglífica que rompe puertas de bronce; el cuarto, bajo el ángel Sophiel, da el conocimiento de las virtudes de hierbas y piedras; el quinto da respuestas en sueños («Su ángel, Lachadiel, sirve para la destrucción y pérdida»); el sexto provoca lluvias, grabado en plata y sumergido en agua en hora lunar. «mathers-key-peterson-2005 · pp. 114, 117, 118, 119»
Cosmología cabalística en el cuerpo de la obra: «I conjure ye by the most powerful name of ELOHIM GIBOR, which showeth forth the strength of God.» — «by the ten angels who preside over the ten Sephiroth, by whom God communicateth and extendeth his influence»; «Yo los conjuro por el nombre indivisible de Dios, IOD que marcó y expresó la simplicidad y la unidad.»; y «por el más santo nombre de Dios, Adonai Melekh, que invocó Josué y detuvo el curso del Sol en su presencia». «mathers-key-peterson-2005 · p. 36»
Las tres letras madre del Sepher Yetzirah — aire, agua y fuego (Aleph, Mem, Shin) — figuran en el simbolismo del texto; el alfabeto Malachim: «el alfabeto secreto de Malaquías, o escritura de los ángeles», se forma trazando líneas imaginarias entre estrellas; y los cuatro grandes Nombres de cuatro letras son IHVH, ADNI, IIAI y AHIH. «mathers-key-peterson-2005 · pp. 51, 49, 125»
La obra se presenta como enseñanza dirigida por su autor a Roboam, su hijo, según la introducción del manuscrito Lansdowne 1203.
La traducción latina de un testimonio se atribuye en el propio texto al rabí Abognazar, y de ahí pasó a lengua vulgar por el arzobispo de Arles.
«And Solomon said: Hear, O my son, and receive my sayings, and learn the wonders of God.» — la obra se abre como discurso de Salomón a su hijo, y encuadra lo que sigue como enseñanza recibida y transmitida.
«Listen O Solomon! thy prayer before the most high is not in vain, and since thou hast asked neither for long life, nor for much riches, nor for the souls of thine enemies, but hast asked for thyself wisdom» — el ángel funda la concesión en lo que Salomón NO pidió: ni vida larga, ni riquezas, ni las almas de sus enemigos.
«Thus saith the Lord: According to thy word have I given unto thee a wise and understanding heart, so that before thee was none like unto thee, nor ever shall arise.» — la sabiduría se declara única e irrepetible, antes y después de Salomón.
«And when I comprehended the speech which was made unto me, I understood that in me was the knowledge of all creatures, both things which are in the heavens and things which are beneath the heavens;» — el alcance declarado del saber recibido abarca lo celeste y lo sublunar.
«I have also therein concealed all secrets whatsoever of magical arts of any masters; any secret or experiments, namely, of these sciences which is in any way worth being accomplished.» — sostiene que el libro esconde los secretos de las artes mágicas de cualquier maestro, no solo los propios.
«Therefore, O my son! thou mayest see every experiment of mine or of others, and let everything be properly prepared for them, as thou shalt see properly set down by me, both day and hour, and all things necessary; for without this there will be but falsehood and vanity in this my work;» — condiciona todo experimento a la preparación del día, la hora y lo necesario; sin eso, declara, la obra es falsedad y vanidad.
«and when they had opened it none among them could understand it on account of the obscurity of the words and their occult arrangement, and the hidden character of the sense and knowledge, for they were not worthy to possess this treasure.» — la leyenda del hallazgo atribuye la ininteligibilidad no al texto sino a la indignidad de quien lo abre.
«Then, therefore, arose one among them, more worthy (than the others), both in the sight of the gods, and by reason of his age, who was called Iohé Grevis3, and said unto the others: Unless we shall come and ask the interpretation from the Lord, with tears and entreaties, we shall never arrive at the knowledge of it.» — el intérprete se nombra aquí Iohé Grevis; el 3 es llamada de nota.
«O God, the ceator of all, thou who knowest all things, who gavest so great wsdom unto Solomon the son of David the king; grant unto me, I beseech thee, O holy omnipotent and ineffable Father, to receive the virtue of that wisdom, so that I may become worthy by thine aid to attain unto the understanding of this key of secrets.» — la plegaria de rodillas con que se pide la inteligencia de la Clave; las erratas del troceo restituyen creator y wisdom.
«Do thou remember if the secrets of Solomon appear hidden and obscure unto thee, that the Lord hath wished it, so that such wisdom may not fall into the hands of wicked men; wherefore do thou promise unto me, that thou art not willing that so great wisdom should ever come to any living creature, and that which thou revealest unto any let them know that they must keep it unto themselves, otherwise the secrets are profaned and no effect can follow?» — el ángel pone la oscuridad del texto como resguardo querido por Dios y exige promesa de sigilo; sin ella, dice, ningún efecto sigue.
«I promise unto thee that to none will I reveal (them), save to the honour of the Lord, and with much discipline, unto penitent, secret, and faithful (persons).» — la respuesta acota a quién puede transmitirse: penitentes, callados y fieles.
«Go and read the Key, and its words which were obscure throughout shall be manifest unto thee.» — el mandato angélico que abre el libro a la lectura.
«Then Iohé was glad, and labouring with a clear mind, understood that which the angel of the Lord had said, and he saw that the Key of Solomon was changed, so that it appeared quite clear unto him plainly in all parts.» — la obra se declara cambiada, no el lector: el texto mismo se vuelve claro tras la promesa.
«understood that this work might fall into the hands of the ignorant, and he said: I conjure him into whose hands this secret may come, by the power of the creator, and his wisdom, that in all things he may, desire, intend and perform, that this treasure may come unto no unworthy (person), nor may he manifest it unto any who is unwise, nor unto one who feareth not God.» — el conjuro dirigido al futuro poseedor del libro, que le manda no entregarlo a indignos ni a quien no teme a Dios.
«Because if he act otherwise, I pray God that he may never be worthy to attain unto the desired effect.» — la sanción declarada de romper esa guarda: la inutilidad de la operación.
«solomon, the son of David, King of Israel, hath said that the beginning of our Key is to fear God, to adore him, to honour him with contrition of heart, to invoke him1 in all matters which we wish to undertake, and to operate with very great devotion, for thus God will lead us in the right way.» — el testimonio inglés del arranque; el 1 es llamada de nota y la minúscula inicial es de la capitular del impreso.
«When, therefore, thou shalt wish to acquire the knowledge of magical arts and sciences, it is necessary to have prepared the order of hours and of days, and of the position of the Moon, without the operation of which thou canst effect nothing;» — el orden de horas, días y posición lunar se pone como requisito sin el cual nada se efectúa.
«It is, therefore, advisable to know that the hours of the day and of the night together, are twenty-four in number, and that each hour is governed by one of the seven planets in regular order, commencing at the highest and descending to the lowest.» — las veinticuatro horas se reparten entre los siete planetas en orden descendente.
«The order of the planets is as follows: ShBThAI, Shabbathai, Saturn; beneath Saturn is TzDQ, Tzedeq, Jupiter; beneath Jupiter is MADIM, Madim, Mars; beneath Mars is ShMSh, Shemesh, the Sun; beneath the Sun is NVGH, Nogah, Venus; beneath Venus is KVKB, Kokav, Mercury; and beneath Mercury is LBNH, Levanah, the Moon, which is the lowest of all the planets.» — la escala planetaria va con el nombre hebreo transliterado de cada planeta.
«It must, therefore, be understood that the planets have their dominion over the day which approacheth nearest unto the name which is given and attributed unto them -- viz., over Saturday, Saturn; Thursday, Jupiter; Tuesday, Mars;2 Sunday, the Sun; Friday, Venus; Wednesday, Mercury; and Monday, the Moon.» — el reparto de los siete días entre los planetas, derivado del nombre del día.
«The rule of the planets over each hour begins from the dawn at the rising of the Sun on the day which take its name from such planet, and the planet which follows it in order, succeeds to the rule over the next hour.» — la cuenta de las horas planetarias arranca al amanecer, no a medianoche.
«Note that each experiment or magical operation should be performed under the planet, and usually in the hour, which refers to the same.» — la regla general que rige todas las operaciones del libro.
«In the days and hours of Saturn thou canst perform experiments to summon the souls from Hades, but only of those who have died a natural death.» — el testimonio inglés acota la necromancia saturnina a los muertos de muerte natural, límite que el testimonio castellano no trae.
«Similarly on these days and hours thou canst operate to bring either good or bad fortune to buildings; to have familiar spirits attend thee in sleep; to cause good or ill success in business, possessions, goods, seeds, fruits, and similar things, in order to acquire learning; to bring destruction and to give death, and to sow hatred and discord.» — el resto del dominio de Saturno, del espíritu familiar en el sueño a la destrucción y la discordia.
«The days and hours of Jupiter are proper for obtaining honours, acquiring riches; contracting friendships, preserving health; and arriving at all that thou canst desire.» — el dominio de Júpiter.
«In the days and hours of Mars thou canst make experiments regarding war; to arrive at military honour; to acquire courage; to overthrow enemies; and further to cause ruin, slaughter, cruelty, discord; to wound and to give death.» — el dominio de Marte.
«The days and hours of the Sun are very good for perfecting experiments regarding temporal wealth, hope, gain, fortune, divination, the favour of princes, to dissolve hostile feeling, and to make friends.» — el dominio del Sol.
«The days and hours of Mercury are good to operate for eloquence and intelligence; promptitude in business; science and divination; wonders; apparitions; and answers regarding the future.» — el dominio de Mercurio.
«The hours of Saturn, of Mars, and of the Moon are alike good for communicating and speaking with spirits; as those of Mercury are for recovering thefts by the means of spirits.» — el testimonio inglés de la regla que el castellano trae con errata de concordancia.
«The hours of the Moon are proper for making trial of experiments relating to recovery of stolen property, for obtaining nocturnal visions, for summoning spirits in sleep, and for preparing anything relating to water.» — el dominio de la Luna.
«Thou shouldest take care punctually to observe all the instructions contained in this chapter, if thou desirest to succeed, seeing that the truth of Magical Science dependeth thereon.» — hace depender de este capítulo la verdad entera de la ciencia mágica.
«Furthermore, if thou wishest to converse with spirits it should be especially on the day of Mercury and in his hour, and let the Moon he in an airy sign,13 as well as the Sun.» — para conversar con espíritus manda día y hora de Mercurio con Luna y Sol en signo de aire; el he por be es del troceo.
«For experiments of a peculiar nature, which cannot be classed under any certain head, the Moon should be in an airy sign, viz.: -- Gemini, Libra, or Aquarius.» — el signo de aire para lo que no cae bajo ninguna rúbrica.
«But observe inviolably that thou commence nothing while the Moon is in conjunction with the Sun, seeing that this is extremely unfortunate, and that thou wilt then be able to effect nothing; but the Moon quitting his beams and increasing in Light, thou canst perform all that thou desirest, observing nevertheless the directions in this chapter.» — la única prohibición absoluta del capítulo: nada se emprende con la Luna en conjunción con el Sol.
«But if thou shouldest wish to work by night, perfect thy work on the succeeding night; if by day, seeing that the day beginneth with the rising of the Sun (perfect thy work on) the succeeding day.» — la unidad de tiempo de la operación, con el día contado desde la salida del Sol.
«Before commencing operations both the master and his disciple; must abstain with great and thorough continence during the space of nine days from sensual pleasures and from vain and foolish conversation; as plainly appeareth in the Second Book, Chapter 4.» — los nueve días de continencia obligan por igual al Maestro y al discípulo, y la abstinencia incluye la conversación vana.
«Note that the three last days should be calm weather, without wind, and without clouds rushing hither and thither over the face of the sky.» — la condición meteorológica de los tres últimos días.
«Afterwards let the master extend his hands over the disciples, and in sign of absolution absolve and bless them; which being done he will distribute to each of his disciple the instruments necessary for magical art, which he is to carry into the circle.» — el Maestro absuelve por imposición de manos y reparte los instrumentos antes de entrar al círculo.
«The first disciple will bear the censer, the perfumes and the spices; the second disciple will bear the book, papers, pens, ink, and any stinking or impure materials; the third will carry the knife and the penknife4 of magical art, the lantern, and the candles; the fourth, the Psalms, and the rest of the instruments; the fifth, the crucible or chafing-dish, and the charcoal or fuel; but it is necessary for the master himself to carry in his hand the staff, and the wand or rod.» — el reparto nominal de los instrumentos entre cinco discípulos, reservando al Maestro el bastón y la varita.
«Take thou the knife or penknife,5 consecrated after the manner and order which we shall deliver unto thee in the Second Book.» — el círculo se traza con el cuchillo consagrado según el Libro II; los números son llamadas de nota.
«With this knife or penknife6 thou shalt describe, beyond the inner circle which thou shalt have already formed, a second circle, encompassing the other at the distance of one foot therefrom and having the same centre.» — los dos círculos concéntricos separados un pie.
«Within this space of a foot in breadth between the first and the second circumferential8 line, thou shalt trace towards the four quarters of the Earth,9 the sacred and venerable symbols of the holy letter Tau.» — la letra Tau en los cuatro cuartos, entre círculo y círculo.
«And between the first and the second circle,11 which thou shalt thyself have drawn with the instrument of magical art, thou shalt make four hexagonal pentacles,12 and between these thou shalt write four terrible and tremendous names of God, viz.:—» — los cuatro pentáculos hexagonales y los cuatro nombres divinos que van entre ellos.
«Between the East and the South the supreme name IHVH, Tetragrammaton;» — el reparto de los nombres por cuadrante empieza por el Tetragrámaton entre Este y Sur.
«Between the South and the West the essential Tetragrammatic name AHIH, Eheieh;» — el segundo cuadrante.
«Between the West and the North the name of power ALIVN, Elion;» — el tercer cuadrante.
«And between the North and the East the great name ALH, Eloah;» — el cuarto cuadrante cierra el reparto.
«Furthermore, thou shalt circumscribe about these circles two squares, the angles of which shall be turned towards the four quarters of the Earth; and the space between the lines of the outer and inner square shall be half-a-foot.» — los dos cuadrados inscritos con los ángulos a los puntos cardinales y medio pie entre ellos.
«The which being finished, and the fumigations being performed, as is described in the chapter on fumigations in the Second Book, the master should reassemble his disciples, encourage them, reassure them, fortify them, and conduct them into the parts of the circle of art, where he must place them in the four quarters of the Earth, encourage them, and exhort them to fear nothing, and to keep in the places assigned to them.» — los discípulos se colocan en los cuatro cuartos y no pueden moverse de su sitio.
«Also, the disciple who is placed towards the East should have a pen, ink, paper, silk, and white cotton, all clean and suitable for the work.» — el discípulo del Este recibe pluma, tinta, papel, seda y algodón blanco.
«Furthermore, each of the companions should have a new sword drawn in his hand (besides the consecrated magical sword of art), and he should keep his hand resting upon the hilt thereof, and he should on no pretext quit the place assigned to him, nor move therefrom.» — cada compañero sostiene una espada nueva desnuda además de la espada consagrada.
«After this the master should quit the circle, light the fuel in the earthen pots, and place upon them the censers, in the four quarters of the Earth; and he should have in his hand the consecrated taper of wax, and he should light it and place it in a hidden and secret place prepared for it.» — el Maestro sale del círculo para encender los incensarios de los cuatro cuartos y esconder la vela consagrada.
«When we enter herein with all humility, let God the Almighty One enter into this circle, by the entrance of an eternal happiness, of a divine prosperity, of a perfect joy, of an abundant charity, and of an eternal salutation.» — la oración de entrada al círculo.
«Let all the demons fly from this place, especially those who are opposed unto this work, and let the angels of peace assist and protect this circle,» — la petición doble de la consagración: que huyan los demonios y asistan los ángeles de paz.
«And may God, even ADONAI, bless this place with all the virtues of Heaven, so that no obscene or unclean spirit may have the power to enter into this circle,» — la bendición del lugar cierra el paso a todo espíritu inmundo.
«let the master turn himself towards the eastern quarter (unless directed to the contrary, or unless he should be wishing to call spirits which belong to another quarter of the Universe), and pronounce with a loud voice the conjuration contained in this chapter.» — la orientación por defecto es el Este, salvo que el espíritu llamado pertenezca a otro cuarto.
«I entreat thy grace for me and for thy servants, because thou seest and knowest well that we perform not this work to tempt thy strength and thy power as if in doubt thereof, but rather that we may know and understand the truth of all hidden things.» — la obra declara aquí su fin: no tentar el poder divino sino conocer la verdad de lo oculto.
«O Lord, be thou unto me a tower of strength against the appearance and assault of the evil spirits.» — la petición de amparo ante la aparición misma de los espíritus.
«But if they be hindered, detained, or occupied in some way, and so that they cannot come, or if they are unwilling to come, then, the suffumigations and censings being performed anew, and (the disciples) having anew, by especial order, touched their swords, and the master having encouraged his disciples, he shall reform the circle with the knife of art, and, raising the said knife towards the sky, he shall as it were strike the air therewith.» — el procedimiento ante la no comparecencia: rehacer sahumerios, rehacer el círculo y golpear el aire con el cuchillo.
«I detest also the crimes which I have committed by evil thoughts, vain and impure meditations, false suspicions, and rash judgments; by the evil consent which I have readily given unto the advice of the wicked, by lust of impure and sensual pleasures; by my idle words, my lies, and my deceit; by my false vows in various ways; and by my continual slander and calumny. I detest also the crimes which I have committed within; the treachery and discord which I have incited» — la confesión del exorcista enumera las faltas una a una antes de conjurar.
«but, on the contrary, that on my account there may be joy in Heaven, as over the just who have confessed their sins in thy presence.» — el efecto que la confesión se propone.
«O most mighty and all powerful Father, grant through thine unbounded mercy that I may both see and know all the spirits which I invoke» — la petición central de la oración que sigue a la confesión: ver y conocer a los espíritus invocados.
«Behold the symbols and names of the creator, which give unto ye forever terror and fear.» — la fórmula con que se descubren los pentáculos ante los espíritus.
«But in case they are occupied in some other place, or that they cannot come, or that they are unwilling to come: then let him commence afresh to invoke them after the following manner, and let the exorcist be assured that even were they bound with chains of iron, and with fire, they could not refrain from coming to accomplish his will.» — la garantía declarada de la segunda conjuración: ni encadenados con hierro y fuego podrían dejar de venir.
«O ye spirits, ye I conjure by the power, wisdom, and virtue of the spirit of God, by the uncreate divine knowledge, by the vast mercy of God, by the strength of God, by the greatness of God, by the unity of God; and by the holy name of God EHEIEH, which is the root, trunk, source, and origin of all the other divine names, whence they all draw their life and their virtue, which Adam having invoked, he acquired the knowledge of all created things.» — la serie sefirótica arranca en EHEIEH, dado como raíz de todos los demás nombres, y lo liga a Adán.
«I conjure ye by the indivisible name IOD, which marketh and expresseth the simplicity and the unity of the nature divine, which Abel having invoked, he deserved3 to escape from the hands of Cain his brother.» — cada nombre de la serie va con el patriarca que lo invocó y con lo que obtuvo.
«I conjure ye by the name TETRAGRAMMATON ELOHIM,4 which expresseth and signifieth the grandeur of so lofty a majesty, that Noah having pronounced it, saved himself, and protected himself with his whole household from the waters of the deluge.» — el tercer nombre de la serie, ligado a Noé.
«I conjure ye by the name of God EL strong and wonderful, which denoteth the mercy and goodness of his majesty divine, which Abraham having invoked, he was found worthy to come forth from the Ur of the Chaldeans.» — el cuarto, ligado a Abraham.
«I conjure ye and I exorcise ye by the most holy name of ELOAH VA-DAATH,6 which Jacob invoked when in great trouble, and was found worthy to bear the name of Israel, which signifieth vanquisher of God; and he was delivered from the fury of Esau his brother.» — el sexto, ligado a Jacob y al nombre de Israel.
«I conjure ye anew, O spirits, by all the names of God, and by all his marvellous work; by the heavens; by the earth; by the sea; by the depth of the Abyss, and by that firmament which the very spirit of God hath moved; by the sun and by the stars; by the waters and by the seas, and all which they contain; by the winds, the whirlwinds, and the tempests; by the virtue of all herbs, plants, and stones; by all which is in the heavens, upon the earth, and in all the abysses of the shades.» — cerrada la serie de los nombres, el conjuro pasa a jurar por el universo entero, elemento por elemento.
«I conjure ye by him who hath made the heavens and the earth, and who hath measured those heavens in the hollow of his hand, and enclosed the earth with three of his fingers, who is seated upon the Kerubim and upon the Seraphim; and by the Kerubim, which is called the Kerub, which God constituted and placed to guard the Tree of Life, armed with a flaming sword, after that Man had been driven out of Paradise.» — el querubín de la espada flamígera que guarda el Árbol de la Vida se invoca como potencia coactiva.
«Here be the symbols of secret things, the standards, the ensigns, and the banners, of God the conqueror; and the arms of the almighty One, to compel the aerial potencies.» — los pentáculos se presentan como armas y estandartes con que se compele a las potencias aéreas.
«But if, on the contrary, they do not yet make their appearance, holding the consecrated knife2 in the right hand, and the pentacles3 being uncovered by the removal of their consecrated covering, strike and beat the air with the knife as if wishing to commence a combat, comfort and exhort thy companions, and then in a loud and stern voice repeat the following conjuration:—» — la postura prescrita: cuchillo en la derecha, pentáculos descubiertos, y el aire golpeado como quien va a combatir.
«Here again I conjure ye and most urgently command ye; I force, constrain, and exhort ye to the utmost, by the most mighty and powerful name of God EL, strong and wonderful, and by God the just and upright, I exorcise ye and command ye that ye in no way delay, but that ye come immediately and upon the instant hither before us, without noise, deformity, or hideousness, but with all manner of gentleness and mildness.» — no solo manda venir, sino venir sin ruido, sin deformidad y con mansedumbre.
«by the name AGLA which Jacob heard, and saw the Ladder which touched Heaven, and the angels who ascended and descended upon it, whence he called that place the House of God and the Gate of Heaven;» — la segunda serie de nombres liga cada uno a un prodigio bíblico; aquí AGLA a la escalera de Jacob.
«by the name ELOHIM, and in the name ELOHIM, which Moses named, invoked, and heard in Horeb the Mount of God, and he was found worthy to hear him speak from the Burning Bush;» — ELOHIM ligado a la zarza ardiente.
«by the name TZABAOTH, which Moses named and invoked, and all the ponds and rivers were covered with blood throughout the land of Egypt;» — las plagas de Egipto se reparten una a una entre los nombres divinos: TZABAOTH, la sangre.
«by the name ABADDON which Moses invoked and sprinkled the dust towards heaven, and immediately there fell so great rain upon the men, cattle, and flocks, that they all died throughout the land of Egypt;» — ABADDON ligado a la lluvia mortal.
«by the name ELION which Moses invoked, and there fell so great hail as had never been seen from the beginning of the world unto that time, so that all men, and herds, and everything that was in the fields perished and died throughout all the land of Egypt.» — ELION ligado al granizo.
«by the name YESOD, and in the name YESOD, which Moses invoked, and at midnight all the first-born, both of men and of animals, died;» — YESOD ligado a la muerte de los primogénitos.
«by the name HESION, which Moses invoked, and all the army of Pharaoh was drowned in the waters;» — HESION ligado al ahogamiento del ejército del faraón.
«by the name of Four Letters, TETRAGRAMMATON, which Joshua named and invoked, and he was rendered worthy and found deserving to lead the Army of Israel into the Promised Land;» — el Tetragrámaton ligado a Josué y la entrada en la Tierra Prometida.
«by the name ANABONA, by which God formed Man and the whole Universe;» — ANABONA se da como el nombre de la creación del hombre y del universo.
«by the Ring12 and Seal of Solomon, which was revealed unto him by the Most High and Sovereign creator;» — el Anillo y Sello de Salomón se invocan en el conjuro aunque el libro no describe su hechura en ninguna parte.
«by the (Crystal) Sea which is known unto us, which is before the face of God;» — el Mar de Cristal ante el rostro de Dios entra en la lista de potencias invocadas.
«by the name ONEIPHETON,19 by which God will summon the dead, and raise them up again unto life;» — la tercera serie de nombres se ordena por los prodigios del fin del mundo, y arranca en la resurrección de los muertos.
«by the name MESSIACH,21 and in the name MESSIACH, by which God will make all animals combat together, so that they shall die in a single day;» — MESSIACH ligado a la mutua destrucción de los animales.
«by the name ARIEL,22 by which God shall destroy in a single day all buildings, so that there shall not be left one stone upon another;» — ARIEL ligado a la destrucción de todo edificio.
«by the name ANAEL,24 and in the name ANAEL, by which God will cast down the mountains and fill up the valleys, so that the surface of the earth shall be level in all parts;» — ANAEL ligado al allanamiento de la tierra.
«by the name ZEDEREZA,25 and in the name ZEDEREZA, by which God will cause the Sun and Moon to be darkened, and the stars of heaven to fall;» — ZEDEREZA ligado al oscurecimiento de los luminares.
«by the name SEPHERIEL,26 by which God will come to Universal Judgment, like a Prince newly crowned entering in triumph into his capital city, girded with a zone of gold, and preceded by angels, and at his aspect all climes and parts of the Universe shall be troubled and astonished, and a fire shall go forth before him, and flames and storm shall surround him;» — SEPHERIEL ligado al Juicio Universal, con el símil del príncipe recién coronado que entra en triunfo.
«by the name TAU,27 by which God brought the Deluge, and the waters prevailed above the mountains, and fifteen cubits above their summits;» — TAU ligado al Diluvio, con la medida de quince codos sobre las cumbres.
«by the name RUACHIAH,28 by which God having purged the Ages, he will make his Holy Spirit to descend upon the Universe, and will cast ye, ye rebellious spirits, and unclean beings, into the depths of the lake of the abyss, in misery, filth, and mire, and will place ye in impure and foul dungeons bound with eternal chains of fire.» — el último nombre de la serie cierra volviendo la amenaza sobre los conjurados.
«By these names then, and by all the other holy names of God before whom no man can stand and live, and which names the armies of the demons fear, tremble at, and shudder; we conjure ye, we potently exorcise and command ye, conjuring ye in addition by the terrible and tremendous PATHS29 of GOD and by his holy habitation wherein he reigneth and commandeth unto the eternal ages.» — el remate de la serie invoca además los senderos de Dios; el 29 es llamada de nota.
«But if ye be still contumacious, we, by the authority of a sovereign and potent God, deprive ye of all quality, condition, degree, and place which ye now enjoy, and precipitate ye into and relegate ye unto the Kingdom of Fire and of sulphur, to be there eternally tormented.» — la sanción declarada por contumacia: la privación del grado y el destierro al reino del fuego y el azufre.
«but in this latter case they will send ambassadors and messengers by whom thou shalt easily and surely learn what occupies the spirits and what they are about.» — prevé que los espíritus impedidos manden embajadores en su lugar.
«that ye delay not longer, but that ye appear before us without any tumult or disturbance, but, on the contrary, with great respect and courtesy, in a beautiful and human form.» — la forma en que se manda comparecer: humana, hermosa y sin tumulto.
«They will then immediately talk with thee, as a friend speaketh unto a friend.» — el trato que se promete tras la comparecencia.
«But if they appear not yet, let not the master on that account lose his courage, for there is nothing in the world stronger and of greater force to overawe the spirits than constancy.» — pone la constancia como la mayor fuerza del operador ante los espíritus.
«Let him, however, re-examine and reform the circle, and let him take up a little dust of the earth, which he shall cast towards the four quarters of the Universe;» — el polvo de tierra arrojado a los cuatro cuartos, tras revisar el círculo.
«In the name of ADONAI ELOHIM TZABAOTH SHADDAI, Lord God of armies almighty, may we successfully perform the works of our hands.» — la fórmula que acompaña ese gesto.
«By the holy names of God written in this book, and by the other holy and ineffable names which are written in the Book of Life, we conjure ye to come unto us promptly and without any delay, wherefore tarry not, but appear in a beautiful and agreeable form and figure, by these Holy names:» — el conjuro jura por los nombres del propio libro y por los del Libro de la Vida.
«I conjure, I address, and I exorcise ye, that ye may approach unto and come before the Throne of God, the living and the true, and before the tribunal of the judgment of his majesty, and before the holy angels of God to hear the sentence of your condemnation.» — la comparecencia se plantea como citación a juicio ante el trono de Dios.
«by the name of the living God, who hath formed the heavens above, and hath laid the foundations of the earth beneath, we command ye that, immediately and without any delay, ye come unto us from all places, valleys, mountains, hills, field, seas, rivers, fountains, ponds, brooks, caverns, grottos, cities, towns, villages, markets, fairs, habitations, baths, courtyards, gardens, vineyards, plantations, reservoirs, cisterns, and from every corner of the terrestrial earth where ye may happen to be in your assemblies, so that ye may execute and accomplish our demands with all mildness and courtesy;» — el conjuro cierra toda escapatoria enumerando los lugares del mundo donde los espíritus podrían estar reunidos.
«Again we command ye with vehemence, and we exorcise ye with constancy, that ye and all your comrades come unto us in an agreeable and gracious manner like the breeze, to accomplish successively our various commands and desires.» — el símil de la brisa marca el modo de venida que se exige.
«We constrain ye yet again by the seal of the Sun which is the word of God; and by the seal of the Moon and» — el sello del Sol se identifica con la palabra de Dios; la frase sigue en la plana siguiente.
«Come ye, then, without delay, without noise, and without rage, before us, without any deformity or hideousness, to execute all our will;» — la triple condición de la venida se repite a lo largo del conjuro.
«If ye come promptly and voluntarily, ye shall inhale our perfumes, and our suffumigations of pleasant odour, which will be both agreeable and delightful unto ye.» — el perfume se ofrece como recompensa de la obediencia pronta.
«But if, on the contrary, ye come not quickly, and ye show yourselves self-opinionated, rebellious, and contumacious, we shall conjure ye again, and exorcise ye ceaselessly» — la contrapartida: conjuro incesante contra los contumaces.
«and that in sign of the divine vengeance ye shall all perish by a terrifying and horrible death,» — la amenaza que remata la fórmula.
«These things being thus done and performed, ye shall see the spirits come from all sides in great haste with their princes and superiors; the spirits of the First Order, like soldiers, armed with spears, shields, and corslets; those of the second Order like barons, princes, dukes, captains, and generals of armies. For the Third and last Order their king will appear, before whom go many players on instruments of music, accompanied by beautiful and melodious voices which sing in chorus.» — el testimonio inglés de los tres órdenes de la aparición, con los músicos y el coro que preceden al Rey.
«Then the exorcist, or master of the art, at the arrival of the king, whom he shall see crowned with a diadem, should uncover the holy pentacles and medals which he weareth upon his breast covered with a cloth of silk or of fine twined linen, and show them unto him, saying:—» — lo que el Maestro hace al llegar el Rey coronado: descubrir los pentáculos que lleva al pecho bajo lino o seda.
«Behold the signs and holy names by and before whose power every knee should bow, of all that is in Heaven, upon Earth, or in Hell. Humble ye yourselves, therefore, under the mighty hand of God.» — la fórmula con que se muestran los pentáculos al Rey.
«Then will the king bow the knee before thee, and will say, 'What dost thou wish, and wherefore hast thou caused us to come hither from the infernal abodes?» — el testimonio inglés de la pregunta del Rey.
«Let him, also, renew his fumigations, and offer large quantities of incense, which he should at once place upon the fire, in order to appease the spirits as he hath promised them.» — el incienso prometido se entrega como paga.
«He should then cover the pentacles, and he will see wonderful things, which it is impossible to relate, touching worldly matters and all sciences.» — lo que la obra promete tras cubrir de nuevo los pentáculos, sin describirlo.
«Take notice and observe carefully that this last conjuration is of so great importance and efficacy, that even if the spirits were bound with chains of iron and fire, or shut up in some strong place, or retained by an oath, they could not even then delay to come.» — la eficacia declarada de la última conjuración, aun contra juramento ajeno.
«But supposing that they were being conjured in some other place or part of the Universe by some other exorcist or master of the art, by the same conjuration; the master should add to his conjuration that they should at least send him some messengers, or some individual to declare unto him where they are, how employed, and the reason why they cannot come and obey him.» — el texto prevé la concurrencia de otro exorcista con la misma fórmula, y manda pedir entonces mensajeros.
«Then he shall kindle a fire with dry rue, upon which he shall put powdered assafoetida, and other things of evil odour; after which let him put the aforesaid names, written on parchment or virgin paper, upon the fire, saying:—» — el recurso de apremio: quemar los nombres de los espíritus con ruda seca y asafétida.
«By these secret names, therefore, and by these signs which are full of mysteries, we curse ye, and in virtue of the power of the three principles, Aleph, Mem, Shin,11 we deprive ye of all office and dignity which ye may have enjoyed up till now; and by their virtue and power we relegate you unto a lake of sulphur and of flame, and unto the deepest depths of the abyss, that ye may burn therein eternally for ever.» — la maldición del fuego apoya la degradación en las tres letras madre Aleph, Mem y Shin.
«Then will they assuredly come without any delay, and in great haste, crying: 'O our lord and prince, deliver us out of this suffering.» — el efecto declarado de la maldición: los espíritus piden ser librados del tormento.
«Write their names afresh, and kindle fresh fire, whereon thou shalt put gum benjamin, olybdanum, and storax12 to make therewith a fumigation; with these odours thou shalt afresh, perfume the aforesaid paper with the names; but thou shouldest have these names ready prepared beforehand.» — la reparación tras el apremio: los nombres se reescriben y se perfuman con benjuí, olíbano y estoraque.
«By the virtue of these pentacles, and because ye have been obedient, and have obeyed the commandments of the creator, feel and inhale this grateful odour, and afterwards depart ye unto your abodes and retreats; be there peace between us and you; be ye ever ready to come when ye shall be cited and called; and may the blessing of God, as far as ye are capable of receiving it, be upon you, provided ye be obedient and prompt to come unto us without solemn rites and observances on our part.» — la licencia de partida inglesa acota la bendición a lo que los espíritus sean capaces de recibir.
«Thou shouldest further make a book of virgin paper, and therein write the foregoing conjurations, and constrain the demons to swear upon the same book that they will come whenever they be called, and present themselves before thee, whenever thou shalt wish to consult them.» — el libro de conjuraciones sobre el que se hace jurar a los demonios.
«Afterwards thou canst cover this book with sacred sigils on a plate of silver, and therein write or engrave the holy pentacles.» — la encuadernación prescrita para ese libro: plancha de plata con los pentáculos grabados.
«Thou mayest open this book either on Sundays or on Thursdays, rather at night than by day, and the spirits will come.» — los días y el momento en que el libro puede abrirse.
«Regarding the expression 'night,' understand the night following, and not the night preceding the aforesaid days.» — la precisión sobre qué noche cuenta como noche del día.
«And remember that by day (the demons) are ashamed, for they are animals of darkness.» — la razón que da para preferir la noche.
«Let him then, O my son Roboam, know and understand that in the aforesaid pentacles he shall find those ineffable and most holy names which were written by the finger of God in the tablets of Moses; and which I, Solomon, have received through the ministry of an angel by divine revelation.» — el testimonio inglés de la doble procedencia declarada de los nombres de los pentáculos: el dedo de Dios en las tablas de Moisés, y el ministerio de un ángel.
«These then have I collected together, arranged, consecrated, and kept, for the benefit of the human race, and the preservation of body and of soul.» — el fin declarado de la colección de pentáculos.
«The pentacles should then be made in the days and hours of Mercury, when the Moon is in an aerial2 or terrestrial sign; she should also be in her increase, and in equal number of days with the Sun.» — el testimonio inglés de la condición astrológica de los pentáculos, con la Luna creciente y en igual número de días que el Sol.
«It is necessary to have a chamber or cabinet specially set apart and newly cleaned, wherein thou canst remain without interruption, the which having entered with thy companions, thou shalt incense and perfume it with the odours and perfumes of the art.» — la cámara apartada y recién limpiada donde se hacen los pentáculos.
«However, if it be absolutely necessary to interrupt the work, thou shouldest await the proper day and hour before re-commencing it.» — la obra no se reanuda fuera de su día y su hora.
«Furthermore, thou shouldest have the penknife or knife of the art,3 with the which thou shalt make a circle, and trace within it an inner circle, and in the space between the two thou shalt write the names of God,4 which thou shalt think fit and proper.» — el círculo doble para hacer los pentáculos, con los nombres divinos que el operador juzgue convenientes.
«It is necessary after this that thou shouldest have within the circle a vessel of earth with burning coals and odoriferous perfumes thereon; with the which thou shalt fumigate the aforesaid pentacles; and, having turned thy face towards the East, thou shalt hold the said pentacles over the smoke of the incense, and shalt repeat devoutly the following Psalms of David my father:» — el sahumerio de los pentáculos hacia el Este, con los salmos de David, a quien llama padre.
«THE ORATION. O ADONAI most powerful, EL most strong, AGLA most holy, ON most righteous, the ALPHA and the OMEGA10, the Beginning and the End; thou who hast established all things in thy Wisdom; thou who has chosen Abraham thy faithful servant, and hast promised that in his seed shall all nations of the earth be» — la oración de los pentáculos encadena los cuatro nombres con Alfa y Omega; sigue en la plana siguiente.
«thou who gavest the Law to him upon Mount Sinai; thou who hast granted unto Solomon thy Servant these pentacles by thy great Mercy, for the preservation of Soul and of Body;» — la oración pone los pentáculos en la misma serie de dones que la Ley del Sinaí.
«my beloved son, if thou findest any theft, thou shalt do as is hereinafter ordained, and with the help of God thou shalt find that which hath been taken away.» — el capítulo del robo se dirige de nuevo al hijo.
«thou who art seated upon the Kerubim and the Seraphim, in the high places, whereunto human understanding cannot penetrate;» — la oración del robo declara impenetrable al entendimiento humano el lugar que invoca.
«O almighty Father and Lord, who regardest the Heavens, the Earth, and the Abyss, mercifully grant unto me by thy holy name written with four letters, YOD, HE, VAU, HE, that by this exorcism I may obtain virtue, thou who art IAH, IAH, IAH, grant that by thy power these spirits may discover that which we require and which we hope to find, and may they show and declare unto us the persons who have committed the theft, and where they are to be found.» — la petición del rito del robo: que los espíritus declaren quién robó y dónde está.
«This aforesaid place should be pure, clean, safe from interruption or disturbance, and proper to the work, as we shall hereafter show.» — la condición del lugar.
«Take note that the exorcist, or master of the art, should be such as is ordained in the chapter concerning the exorcist and his companions; and if in this experiment it should be necessary to write down characters or names, thou shalt do that which it is necessary to observe regarding the pen, ink, and paper, as is duly prescribed in the chapters concerning them.» — el libro remite de un capítulo a otro y hace de esos reenvíos condición del éxito.
«For if thou dost not regard these things, thou wilt neither accomplish that which thou desirest, nor arrive at thy desired end.» — la sanción de saltarse esos reenvíos.
«I conjure ye by him who maketh Earth and Heaven to tremble, who is seated upon the throne of his majesty, that this operation may be perfectly accomplished according to my will, so that at whatsoever time it may please me, I may be able to be invisible.» — la invisibilidad se pide como facultad disponible a voluntad, no como efecto de una sola vez.
«I conjure thee anew, O ALNIRAS, Chief5 of Invisibility, both thee and thy ministers, by him through whom all things have their being, and by SATURIEL, ARCHIEL, DANIEL, BELLIE, ASIMONE,6 that thou immediately comest thither with all thy ministers, and achievest this operation, as thou knowest it ought to be accomplished, and that by the same operation thou render me invisible, so that none may be able to see me.» — el testimonio inglés nombra ALNIRAS jefe de la invisibilidad, con SATURIEL, ARCHIEL, DANIEL, BELLIE y ASIMONE.
«Thus shalt thou accomplish the experiment surely and without hindrance, and thus shalt thou find it true.» — la fórmula de cierre del capítulo de invisibilidad.
«But, on the contrary, if thou lettest any of these things escape thee, or if thou despiseth them, never shalt thou be able to arrive at thy proposed end; as, for example, we enter not easily into a fenced city over its walls but through its gates.» — el símil de la ciudad amurallada con que justifica la observancia estricta: se entra por las puertas, no por los muros.
«I conjure you all ministers of love by him which can destroy you and make you again, and by all His names which do daily bind you, that you consecrate this wax as it ought to be.» — la consagración de la cera de la imagen se dirige a los ministros del amor.
«And if thou obtain thy purpose it is well; but if not, put thy image under thy bed's head.» — el recurso si el rito no surte efecto: la imagen bajo la cabecera.
«And in a short time thou shalt see her whom thou desirest come to accomplish thy desire.» — el efecto declarado de la operación de la imagen de cera.
«and once he has passed by it, he need not hope to kill any game during that day.» — el testimonio inglés del efecto declarado contra el cazador.
«but take care to bury it again in the earth under an elder-tree, so as to be able to take it from thence each time that thou shalt have need of it;» — la vara se vuelve a enterrar bajo el saúco para poder reutilizarla.
«if ye will make any experiment with an apple, prepare that day and howre, as ye may see after, and have an apple fayre, and immaculate or some other frute [fruit], in thy hand in some secret place;» — el capítulo de la manzana viene en inglés antiguo, con la aclaración entre corchetes del editor.
«Joth, Heth, He, Vau, Ioazar, patri, Va, Va, Vah, Vay, agla, anareneton, per que creauit omnem seculum ut qui vel que de isto pomo cõmederit vel viderit vel tegigerit nulla requies sit in eis nisi totam meam compleuerit voluntatem.» — el conjuro latino de la manzana declara que quien la coma, la vea o la toque no tendrá reposo hasta cumplir la voluntad del operador; las tildes de nasal son del impreso.
«and when they slightly disturb the workers in such kind of treasures, it is a warning which they give them to cease from the work, and if it happen that the greedy importunity of the aforesaid workers oblige them to continue, notwithstanding the aforesaid warnings, the Spirits, irritated by their despising the same, frequently put the workmen to death.» — el testimonio inglés de la muerte de los cavadores, con el orden entero de la advertencia previa que el resumen castellano no trae.
«which, however, is not done through the Avarice of these said Gnomes, a Spirit being incapable of possessing anything, having no material senses wherewith to bring it into use, but because these Spirits, who are enemies of the passions, are equally so of Avarice,» — niega avaricia a los Gnomos por razón metafísica: un espíritu no puede poseer, al no tener sentidos materiales.
«But know, O my Son, that from the time that thou shalt have the good fortune to be familiar with such kinds of Spirits, and that thou shalt be able by means of what I have taught thee to make them submit unto thine orders, they will be happy to give thee, and to make thee partaker in that which they uselessly possess, provided that thine object and end shall be to make a good use thereof.» — condiciona la entrega del tesoro al buen uso que se le vaya a dar.
«Having kindled this with fresh fire, thou shalt fortify the workmen with a girdle of the skin of a goat newly slain, whereon shall be written with the blood of the dead man from whom thou shalt have taken the fat these words and characters (see Figure 10); and thou shalt set them to work in safety, warning them not to be at all disturbed at the Spectres which they will see, but to work away boldly.» — la faja de piel de cabra recién muerta, escrita con la sangre del mismo muerto de quien se sacó la grasa de la lámpara.
«experiments upon enemies may be performed in several ways, but, whether with waxen images or some other instrument, the particulars of each must be diligently and faithfully observed.» — las operaciones contra enemigos admiten varias vías, y todas exigen la misma observancia.
«Give then whatsoever you please to the person designated, but let it be in the hour of Saturn or that of Mars, observing all things needful for such experiments.» — cuando la operación se hace dando algo de comer, manda hora de Saturno o de Marte.
«When this experiment is completed in this manner in the hour and time which we have. shown and taught, also the foregoing words ABBAC, ABDAC,6 etc., should be written with the pen as hereinafter ordained;» — el testimonio inglés de la operación de burla; el punto tras have es del troceo.
«If thou practicest these things in this manner correctly, thou shalt arrive at the effect of thine operations and experiments by the which thou mayest easily deceive the senses.» — el efecto declarado del capítulo: engañar los sentidos.
«if thou wishest to perform the experiment of seeking favour and love, observe in what manner the Experiment is to be carried out, and if it be dependent upon the day and the hour, perform it in the day and the hour required, as thou wilt find it in the chapter concerning the hours;» — el capítulo del favor y el amor no describe un rito propio: remite al de las horas y al de la escritura.
«If thou invokest the spirits by virtue of these pentacles, they will obey thee without repugnance, and having considered them they will be struck with astonishment, and will fear them, and thou shalt see them so surprised by fear and terror, that none of them will be sufficiently bold to wish to oppose thy will.» — el efecto general que atribuye a los pentáculos sobre los espíritus invocados.
«They are also of great virtue and efficacy against all perils of earth, of air, of water, and of fire, against poison which hath been drunk, against all kinds of infirmities and necessities, against binding, sortilege, and sorcery, against all terror and fear, and wheresoever thou shalt find thyself, if armed with them, thou shalt be in safety all the days of thy life.» — el segundo uso declarado de los pentáculos, defensivo y por los cuatro elementos.
«These pentacles are usually made of the metal the most suitable to the nature of the planet; and then there is no occasion to observe the rule of particular colours.» — el metal planetario dispensa de la regla del color.
«Saturn ruleth over lead; Jupiter over tin; Mars over iron; the Sun over gold; Venus over copper; Mercury over the mixture of metals; and the Moon over silver.» — el testimonio inglés del reparto de los siete metales.
«Wherefore unto Saturn the colour of black is appropriated; Jupiter ruleth over celestial blue; Mars over red; the Sun over gold, or the colour of yellow or citron ; Venus over green: Mercury over mixed colours; the Moon over silver, or the colour of argentine earth.» — el reparto de los colores, que rige cuando el pentáculo se hace en papel virgen.
«The matter of which the pentacle is constructed should be virgin, never having been used for any other purpose; or if it be metal it should be purified by fire.» — la exigencia de materia virgen, o purificada por fuego si es metal.
«As regards the size of the pentacles it is arbitrary, so long as they are made according to the rules, and with the requisite solemnities as hath been ordained.» — el tamaño se declara indiferente; lo que no lo es son las reglas y las solemnidades.
«Accursed be he who undertaketh our art without having the qualities requisite to thoroughly understand our Key, accursed be he who invoketh the name of God in vain, for such an one prepareth for himself the punishments which await the unbelievers, for God shall abandon them and relegate them unto the depths of Hell amongst the impure spirits.» — el testimonio inglés de la maldición contra el operador no cualificado.
«This pentacle is of great value against adversaries; and of especial use in repressing the pride of the spirits.» — la función del segundo pentáculo de Saturno, el del cuadrado SATOR.
«And when it is made in full perfection, it serveth also for those spirits which bring news, when thou invokest them from the side of the South.» — la segunda función del pentáculo de Saturno de la ruina, condicionada a que esté hecho en perfección y a la invocación desde el Sur.
«The person against whom thou shalt pronounce it shall be obsessed by demons.» — el efecto declarado del pentáculo de Saturno que lleva el versículo del acusador.
«Figure 14.--The Fourth Pentacle of Saturn.--This Pentacle serveth principally for executing all the experiments and operations of ruin, destruction, and death.» — el cuarto de Saturno, para ruina, destrucción y muerte.
«Figure 15.--The Fifth Pentacle of Saturn.--This Pentacle defendeth those who invoke the Spirits of Saturn during the night; and chaseth away the Spirits which guard treasures.» — el quinto de Saturno, defensivo en la invocación nocturna.
«Figure 19.--The Second Pentacle of Jupiter.--This is proper for acquiring glory, honours, dignities, riches, and all kinds of good, together with great tranquillity of mind; also to discover Treasures and chase away the Spirits who preside over them.» — el segundo de Júpiter.
«It should be written upon virgin paper or parchment, with the pen of the swallow and the blood of the screech-owl.» — el material prescrito para ese pentáculo de Júpiter: pluma de golondrina y sangre de lechuza.
«Figure 20.--The Third Pentacle of Jupiter.--This defendeth and protecteth those who invoke and cause the Spirits to come.» — el tercero de Júpiter, protector del invocante.
«When they appear show unto them this Pentacle, and immediately they will obey.» — el gesto que acompaña a ese tercer pentáculo.
«Figure 21.--The Fourth Pentacle of Jupiter.--It serveth to acquire riches and honour, and to possess much wealth.» — el cuarto de Júpiter.
«It serveth for protection against all earthly dangers, by regarding it each day devoutedly, and repeating the versicle which surroundeth it. 'Thus shalt thou never perish.'» — el sexto de Júpiter exige un acto diario, no solo la posesión del medallón.
«Figure 25.--The first Pentacle of Mars.--It is proper for invoking Spirits of the Nature of Mars, especially those which are written in the Pentacle.» — el primero de Marte.
«It is of great value for exciting war, wrath, discord, and hostility; also for resisting enemies, and striking terror into rebellious spirits; the names of God the all powerful are therein expressly marked.» — el tercero de Marte, ofensivo y defensivo a la vez.
«It is of great virtue and power in war, wherefore without doubt it will give thee victory.» — el cuarto de Marte promete la victoria sin poner condición.
«Write thou this pentacle upon virgin parchment or paper, because it is terrible unto the demons, and at its sight and aspect they will obey thee, for they cannot resist its presence.» — el quinto de Marte se escribe en pergamino virgen por ser terrible a los demonios.
«The countenance of Shaddaï the almighty, at whose aspect all creatures obey, and the angelic spirits do reverence on bended knees.» — la leyenda del primer pentáculo del Sol, junto a la cabeza de Metatrón.
«This Pentacle, and the preceding and following, belong to the nature of the Sun. They serve to repress the pride and arrogance of the Solar Spirits, which are altogether proud and arrogant by their nature.» — atribuye a los espíritus solares una soberbia de naturaleza, y hace de tres pentáculos su freno.
«Figure 35.-- The fourth pentacle of the Sun.-- This serveth to enable thee to see the spirits when they appear invisible unto those who invoke them; because, when thou hast uncovered it, they will immediately appear visible.» — el cuarto del Sol vuelve visible al espíritu que comparece invisible.
«Figure 36.-- The fifth pentacle of the Sun.-- It serveth to invoke those spirits who can transport thee from one place unto another, over a long distance and in short time.» — el quinto del Sol, para el transporte a distancia.
«Figure 39.-- The first pentacle of Venus.-- This and those following serve to control the spirits of Venus, and especially those herein written.» — el primero de Venus abre la serie de mando sobre sus espíritus.
«Figure 40.-- The second pentacle of Venus.-- These pentacles are also proper for obtaining grace and honor, and for all things which belong unto Venus, and for accomplishing all thy desires herein.» — el segundo de Venus.
«It is of great power, since it compels the spirits of Venus to obey, and to force on the instant any person thou wishest to come unto thee.» — el cuarto de Venus fuerza la venida de una persona, no solo la de un espíritu.
«When it is only showed unto any person soever, it inciteth and exciteth wonderfully unto love.» — el quinto y último de Venus obra por sola exhibición.
«Figure 44.-- The first pentacle of Mercury.-- It serveth to invoke the spirits who are under the Firmament.» — el primero de Mercurio.
«Figure 45.-- The second pentacle of Mercury.-- The spirits herein written serve to bring to effect and to grant things which are contrary unto the order of Nature; and which are not contained under any other head.» — el segundo de Mercurio se declara para lo contrario al orden de la naturaleza y para lo que no cabe en ninguna otra rúbrica.
«They easily give answer, but they can with difficulty be seen.» — la acotación sobre esos espíritus: responden con facilidad y se dejan ver con dificultad.
«Figure 46.-- The third pentacle of Mercury.-- This and the following serve to invoke the spirits subject unto Mercury; and especially those who are written in this pentacle.» — el tercero de Mercurio.
«Figure 50.--The Second Pentacle of the Moon.--This serveth against all perils and dangers by water, and if it should chance that the Spirits of the Moon should excite and cause great rain and exceeding tempests about the Circle, in order to astonish and terrify thee; on showing unto them this Pentacle, it will all speedily cease.» — el segundo de la Luna contra el agua y contra la tempestad que los propios espíritus lunares levantan para espantar.
«Figure 51.--The Third Pentacle of the Moon.--This being duly borne with thee when upon a journey, if it be properly made, serveth against all attacks by night, and against every kind of danger and peril by Water.» — el tercero de la Luna, para el viaje.
«Its Angel Iachadiel serveth unto destruction and loss, as well as unto the destruction of enemies.» — el testimonio inglés nombra Iachadiel al ángel del quinto de la Luna, donde el castellano da Lachadiel.
«Thou mayest also call upon him by Abdon and Dalé against all phantoms of the night, and to summon the souls of the departed from Hades.» — el mismo ángel se invoca bajo otros dos nombres contra los fantasmas nocturnos.
«It is for this reason that thou shouldst take great heed and care that this Key of secrets fall not into the hands of the foolish, the stupid, and the ignorant.» — el cierre del capítulo de los pentáculos vuelve sobre la guarda del secreto.
«Any art or operation of this kind will not be able to attain its end, unless the master of the art or exorcist, shall have this Work completely in his power, that is to say, unless he thoroughly understand it, for without this he will never attain the effect of any operation.» — exige del operador la posesión entera de la obra, y la explica como comprensión, no como tenencia del libro.
«For this reason I earnestly pray and conjure the person into whose hands this Key of Secrets may fall, neither to communicate it, nor to make any one a partaker in this knowledge, if he be not faithful, nor capable of keeping a secret, nor expert in the arts.» — las tres condiciones que pone a quien reciba el libro: fidelidad, discreción y pericia.
«And thou shouldst inviolably observe, that wishing to invoke the spirits, either by day or by night, it is necessary that it should be done in a place hidden, removed, secret, convenient, and proper for such art, where no man frequenteth or inhabiteth, as we shall relate more fully in its place.» — la condición del lugar vale por igual de día y de noche.
«If then thou shouldst operate touching anything which hath been stolen, in whatever way it be performed and whatever way it may have been prepared, it is necessary to practice it on the days and hours of the Moon, being if possible in her increase,4 and from the first unto the eighth hour of the day.» — el robo se opera en día y hora de la Luna, entre la primera y la octava hora del día.
«But if it be by night, then it should be at the fifth or at the third hour;5 but it is better by day than by the night, for the light justifieth them, and maketh them much more fit for publication.» — prefiere el día para el robo, y da la razón: la luz hace la cosa apta para publicarse.
«As for operations of destruction and desolation, we should practice and put them into execution on the day of Saturn at the first hour, or rather at the eighth or fifteenth of the day; and from the first until the eighth hour of the night.» — el testimonio inglés de las horas de la destrucción y la desolación.
«Experiments of games, raillery, deceit, illusion, and invisibility, ought to be done at the first hour of Venus, and at the eighth hour of the day; but by night at the third and at the seventh.» — juegos, burla, engaño, ilusión e invisibilidad se agrupan bajo las mismas horas de Venus.
«Extraordinary exeriments, depending on the situation, should be prepared and completed in the first hour of Jupiter, and the eighth of the night, and the thirteenth of the day.» — las horas de Júpiter para los experimentos extraordinarios; el exeriments es del troceo.
«At all times of practicing and putting into execution magical arts, the Moon should be increasing in light, and in an equal number of degrees with the Sun; and it is much better from the first quarter to the opposition, and the Moon should be in a fiery sign, and notably in that of the Ram or of the Lion.» — la regla lunar general: creciente, en igual número de grados que el Sol y en signo de fuego, con Aries y Leo por delante.
«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 excepción de la invisibilidad: Luna en Piscis.
«For experiments of seeking love and favor, in whatever way it may be desired, they will succeed, provided that they have been prepared at the proper hours. and that the Moon be increasing in light and in the Sign of the Twins.» — la excepción del amor y el favor: Luna en Géminis.
«So exact a preparation of days and hours is not necessary for those who are adepts in the art, but it is extremely necessary for apprentices and beginners, seeing that those who have been little or not at all instructed herein, and who only begin to apply themselves to this art, do not have as much faith in the experiments as those who are adepts therein, and who have practiced them.» — gradúa la observancia por la pericia, y funda la dispensa del adepto en su fe, no en su técnica.
«It is, nevertheless, necessary to take care that when thou shalt have prepared any experiment thyself for the days and hours ordained, that it 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.» — la condición meteorológica que no admite dispensa.
«Note then that it will be much better to perform the experiments or operations in the direction of the east, putting everything necessary in practice towards that point.» — la orientación general al Este.
«But for all other operations or extraordinary experiments, and for those of love, they will be much more efficacious directed towards the North.» — la excepción: el amor y lo extraordinario, al Norte.
«Thus upon this chapter dependeth this whole key of arts, experiments, and operations, and although every solemnity be rightly observed, no experiment will be verified, unless thou canst penetrate the meaning of this chapter.» — hace de este capítulo la condición de todos los demás, por encima de la solemnidad bien ejecutada.
«If by chance it should happen that having performed an experiment with due observance of days, hours, and requisite solemnities, thou shalt find it unsuccessful, it must be in some manner false, ill-arranged and defective, and thou must assuredly have failed in some matter; for if thou doest ill in one single point, these experiments or these Arts will not be verified.» — la doctrina del fracaso: el error se atribuye siempre al operador, y un solo punto mal hecho basta.
«All these things being thus arranged and disposed, let the master of the art go into a proper and fitting place; or into his cabinet or secret chamber if it be convenient for the purpose, and he can there dispose and set in order the whole operation; or he can use any other convenient secret place for the purpose, provided that no one knoweth where it is, and that no man can see him when there.» — la condición del gabinete es doble: que nadie sepa dónde está y que nadie pueda verlo allí.
«O Lord ADONAI, Who hast formed me Thine unworthy servant in Thine Image and resemblance of vile and of abject earth; deign to bless and to sanctify this water, so that it may be for the health and purification of my soul, and of my body, so that no foolishness or deceitfulness may therein in any way have place.» — la oración del baño junta la imagen divina y la tierra vil en la misma frase.
«Hereafter, for three days at least, thou shalt abstain from all idle, vain, and impure reasonings, and from every kind of impurity and sin, as will be shown in the chapter of fast and of vigil.» — la abstinencia alcanza al razonamiento ocioso, no solo al acto.
«It will be necessary for thee to wait for the hour in which thou shouldst commence the operation; but when once it shall be commenced at this hour, thou shalt be able to continue it unto the end, seeing that it deriveth its force and virtue from its beginning, which extendeth to and spreadeth over the succeeding hours, so that the master of the art will be enabled to complete his work so as to arrive at the desired result.» — la virtud de la hora se toma en el comienzo y se derrama sobre las horas siguientes: por eso la operación puede exceder su hora.
«And if he cannot have Companions, he should at least have with him a faithful and attached dog.» — el perro entra como sustituto declarado de los compañeros.
«But if it be absolutely necessary for him to have companions, these companions should be obligated and bound by oath to do all that the master shall order or prescribe them, and they should study, observe, and carefully retain, and be attentive unto all which they shall hear.» — el juramento de los compañeros.
«For those who shall act otherwise shall suffer and endure many pains and labors, and run into many dangers, which the spirits will cause and procure for them, and for this cause sometimes they shall even die.» — la sanción de romperlo, atribuida a los espíritus y llevada hasta la muerte.
«But for the safety both of soul and of body, the master and the companions should have the pentacles before their breasts, consecrated, and covered with a silken veil, and perfumed with the proper fumigations.» — el pentáculo al pecho bajo velo de seda es la salvaguarda de todos, no solo del Maestro.
«But before the commencement of the work, it is absolutely necessary that the master3 with his disciples repeat the following conjuration once in the morning, and twice in the evening:» — la cadencia de la oración preparatoria: una vez por la mañana y dos por la tarde.
«O Lord God the father eternal, who art seated upon the Kerubim and the Seraphim, who lookest upon Earth and upon sea; unto thee do I raise my hands and implore thine aid alone, thou who alone art the accomplishment of good works, thou who givest rest unto those who labour, who humblest the proud, who art the author of life and the destroyer of death; thou art our rest, thou art the protector of those who invoke thee; protect, guard, and defend me in this matter, and in this enterprise which I propose to carry out, O thou who livest, reignest, and abidest unto the eternal ages. Amen.» — la segunda oración de los nueve días.
«The Disciples also, together with the Master, shall recite the same Confession with a low but distinct voice, as hath been already said in the First Book.» — la confesión se dice en voz baja pero clara, y obliga también a los discípulos.
«After this, bathe thyself with the exorcised water, and clothe thyself again with the consecrated garment which thou hast taken off; cense thyself, and surround thyself with odours, as will be told farther on, when we speak of perfumes and suffumigations.» — la secuencia de baño, vestidura y sahumerio que cierra la preparación.
«Mark well, that up to this point, the disciples should do the same things as the master.» — el punto exacto donde las obligaciones del discípulo dejan de ser las del Maestro.
«The blessing of the Father Almighty be upon this creature of salt, and let all malignity and hindrance be cast forth hencefrom, and let all good enter herein, for without thee man cannot live, wherefore I bless thee and invoke thee, that thou mayest aid me.» — la bendición de la sal del baño se funda en que sin ella el hombre no vive.
«If they be of linen the thread of which they are made should have been spun by a young maiden.» — el testimonio inglés de la exigencia del hilo hilado por una doncella.
«The characters shown in Figure 55 should be embroidered on the breast with the needle of art in red silk.» — los caracteres van bordados al pecho con la aguja del Arte y seda roja.
«The shoes1 should also be white, upon the which the characters in figure 56 should be traced in the same way.» — el calzado blanco lleva sus propios caracteres.
«These shoes should be made during the days of fast and abstinence, namely, during the nine days set apart before the beginning of the operation, during which the necessary instruments also should be prepared, polished, brightened, and cleaned.» — los nueve días de ayuno son a la vez el plazo de fábrica del calzado y de los instrumentos.
«Besides this, the master of the art should have a crown made of virgin paper, upon the which should be written these four names:&mdash YOD, HE, VAU, HE, in front; ADONAI behind; EL on the right; and ELOHIM on the left.» — esta plana del mismo testimonio da YOD HE VAU HE, ADONAI, EL y ELOHIM repartidos por posición, donde la p. 30 daba AGLA, AGLAI, AGLATA y AGLATAI; el guion largo viaja como entidad HTML.
«The disciples should also each have a crown of virgin paper whereon these divine symbols should be marked in scarlet.» — la corona del discípulo se distingue por ir marcada en escarlata.
«After this perfume the vestments with the perfumes and suffumigations of the Art, and sprinkle them with the water and hyssop of the Art.» — el sahumerio y el hisopo sobre las vestiduras.
«Take notice that if the linen garments were vestments of the Levites or of the priests, and had been used for holy things, that they would be all the better.» — admite ropa litúrgica ya usada en cosas santas, y la prefiere.
«the places best fitted for exercising and accomplishing magical arts and operations are those which are concealed, removed, and separated from the habitations of men.» — el lugar ideal se define por alejamiento de la habitación humana.
«But if thou canst not conveniently go unto any of these places, thy house, and even thine own chamber, or, indeed, any place, provided it hath been purified and consecrated with the necessary ceremonies, will be found fit and convenient for the convocation and assembling of the spirits.» — la dispensa: cualquier lugar purificado sirve.
«These arts or operations should he carried out at the prescribed time, but if there be no time specially appointed it will be always better to perform them at night, which is the most fit and proper time for the operations of necromancy; this is also a symbol that it is just and right to hide them from the sight of the foolish, the ignorant, and the profane.» — la noche se prefiere por dos razones a la vez, una operativa y otra simbólica.
«Thou shalt thyself cleanse it thoroughly and render it neat and pure, and while doing this thou shalt recite Psalms:» — la limpieza del lugar la hace el Maestro con sus propias manos, salmodiando.
«Let the master as he goeth sprinkle the path with the water and hyssop of the art, while each of his disciples shall repeat in a low voice the prayer which we have enjoined for the days of fasting and preparation.» — el camino mismo hasta el lugar se asperja.
«When they shall have arrived at the place, and all things being disposed in their proper order, the master shall take the knife5 or other convenient consecrated magical implement of steel, wherewith to form the circle of art which he intends to construct.» — el círculo se traza con acero consagrado, cuchillo u otro instrumento.
«First let him6 have a trumpet made of new wood, on the one side of which shall be written in Hebrew with the pen and ink of the art these Names of God, ELOHIM GIBOR, ELOHIM TZABAOTH (see Figure 59); and on the other side these characters (see Figure 60).» — el testimonio inglés de la trompeta de madera nueva, con los dos nombres hebreos en una cara y los caracteres en la otra.
«Having entered into the circle to perform the experiment, he should sound his trumpet towards the four quarters of the Universe, first towards the East, then towards the South, then towards the West, and lastly towards the North.» — el orden de los cuatro toques de trompeta desde dentro del círculo.
«We let you know by this signal and sound that ye will be convoked hither, wherefore hold ye yourselves in readiness to obey our commands.» — la fórmula que acompaña el toque: es aviso de convocatoria, no todavía conjuro.
«to properly carry out the greatest and most important operations of the art, various instruments are necessary, as a knife with a white hilt, another with a black hilt, a short lance, wherewith to trace circles, characters, and other things.» — la lista básica de instrumentos con que se abre el capítulo.
«The knife with the white hilt (see Figure 61) should be made in the day and hour of Mercury, when Mars is in the sign of the Ram or of the Scorpion.» — la fábrica del cuchillo blanco pide además a Marte en Aries o Escorpio.
«With this knife thou mayest perform all the necessary operations of the art, except the circles.» — el reparto de oficios entre los dos cuchillos: el blanco hace todo salvo los círculos.
«and thou shalt place it thrice in the fire until it becometh red-hot, and each time thou shalt immerse it in the aforesaid blood and juice,» — la alternativa para quien no forje el cuchillo: templarlo tres veces al rojo.
«and upon the hilt thou shalt write with the pen of art, commencing from the point and going towards the hilt, these names AGLA, ON, as shown in figure 61.» — los nombres se escriben desde la punta hacia el mango, no al revés.
«But as for the knife with the black hilt (see Figure 62) for making the circle, wherewith to strike terror and fear5 into the spirits, it should be made in the same manner, except that it should be done in the day and hour of Saturn,» — el cuchillo negro se declara instrumento de terror además de trazador del círculo.
«The penknife or pen and the short lance6 (figure 63 or 64) are made in the same way, in the day and hour of Mercury, and they should be dipped in the blood of a magpie7 and the juice of the herb Mercury.» — la navaja y la lanza corta se templan en sangre de urraca y jugo de mercurial.
«Thou must make for them handles of white boxwood9 cut at a single stroke from the tree, at the rising of the Sun, with a new knife, or with any other convenient instrument.» — el mango de boj se corta de un solo golpe al salir el Sol.
«The staff (see Figure 68) should be of elderwood, or cane, or rosewood;10 and the wand (Figure 69) of hazel,11 in all cases the wood being virgin, that is of one year's growth only.» — el testimonio inglés define la madera virgen como la de un solo año de crecimiento.
«Thou shalt therefore take a new sword which thou shalt clean and polish on the day of Mercury, and at the first or the fifteenth hour, and after this thou shalt write on one side these divine names in Hebrew, YOD HE VAU HE, ADONAI, EHEIEH, YAYAI;14a and on the other side ELOHIM GIBOR (see Figure 70); sprinkle and cense it and repeat over it the following conjuration:» — la espada del Maestro lleva cuatro nombres en una cara y uno en la otra.
«I conjure thee anew by the holy and indivisible name of EL strong and wonderful, by the name SHADDAI almighty; and by these names QADOSCH, QADOSCH, QADOSCH, ADONAI ELOHIM TZABAOTH, EMANUEL, the First and the Last, Wisdom, Way, Life, Truth, Chief, Speech, Word, Splendour, Light, Sun, Fountain, Glory, the Stone of the Wise, Virtue, Shepherd, Priest, Messiach Immortal; by these names then, and by the other names, I conjure thee, O sword, that thou servest me for a protection in all adversities. Amen.» — la letanía de la espada mete la Piedra de los Sabios entre los títulos divinos.
«there are many kinds of incense, suffumigations, and perfumes, which are made for and offered unto the spirits; those which are of sweet odour are for the good, those which are of evil savour are for the evil.» — la regla que ordena todo el capítulo de los perfumes.
«O God of Abraham, God of Isaac, God of Jacob, deign to bless these odoriferous spices so that they may receive strength, virtue, and power to attract the good spirits, and to banish and cause to retire all hostile phantoms.» — la bendición de las especias declara su doble oficio: atraer y expulsar.
«When thou wishest to use the incense, thou shalt kindle a fire of fresh charcoal, in earthen vessels newly glazed within and without, and thou shalt kindle fire fresh with flint and steel, and the fire being lighted thou shalt say over it as follows, before putting the spices thereon.» — el fuego se enciende con pedernal y eslabón, en vasos de barro recién vidriados por dentro y por fuera.
«I exorcise thee, O creature of fire, by him through whom all things have been made, so that every kind of phantasm may retire from thee, and be unable to harm or deceive in any way, through the invocation of the most high creator of all.» — el exorcismo del fuego.
«Over fumigations of evil odour thou shalt say: ADONAI, LAZAI, DALMAI, AIMA, [SADAY,] ELOHI, O Holy Father, grant unto us succour, favour, and grace, by the Invocation of thy Holy Name, so that these things may serve us for aid in all that we wish to perform therewith, that all deceit may quit them, and that they may be blessed and sanctified through Thy Name.» — los sahumerios de mal olor llevan su propia fórmula; los corchetes son del editor.
«TZABAOTH, MESSIACH, NGHIMANUEL, ELOYN GIBOR, JEHOVAH;3 O God, who art the Truth and the Life, deign to bless and sanctify this creature of salt, to serve unto us for help, protection, and assistance in this art, experiment and operation, and may it be a succor unto us.» — la consagración de la sal del agua del Arte.
«After this thou mayest use the water, using the sprinkler whenever it is necessary; and know that wheresoever thou shalt sprinkle this water, it will chase away all phantoms, and they shall be unable to hinder or annoy any.» — el efecto declarado del agua del Arte allí donde se asperja.
«it hath been ever the custom among all nations to use fire and light in sacred things. For this reason the master of the art should also employ them in sacred rites, and besides those for reading the conjurations by, and for the incense, in all operations lights are necessary in the circle.» — funda el uso de la luz en la costumbre de todas las naciones, no en una revelación.
«For this reason he should make candles of virgin wax in the day and hour of Mercury; the wicks should have been made by a young girl; and the candles should be made when the moon is in her increase, of the weight of half a pound each, and on them thou shalt engrave these characters with the iron pen (stylus) of the art.» — el peso de media libra por vela y la mecha hecha por una niña.
«I exorcise thee, O creature of wax, by him who alone hath created all things by his Word, and by the virtue of him who is pure truth, that thou cast out from thee every phantasm, perversion, and deceit of the enemy, and may the virtue and power of God enter into thee, so that thou mayest give us light, and chase far from us all fear or terror.» — el exorcismo de la cera de las velas.
«Then thou shalt take a square lantern, with panes of crystal glass, and thou shalt fit therein the candle lighted, to read by, to form the circle, or any other purpose for which thou shalt require it.» — la linterna cuadrada de vidrio de cristal donde va la vela.
«he who hath attained the rank or degree of exorcist, which we are usually accustomed to call magus or master according to grade, whensoever he desireth to undertake any operation, for the nine days immediately preceding the commencement of the work, should put aside from him all uncleanness, and prepare himself in secret during these days, and prepare all the things necessary, and in the space of these days all these should be made, consecrated, and exorcised.» — el texto declara aquí que exorcista, mago y maestro son grados de un mismo oficio.
«I exhort you by these holy names of God, ELOHIM, ADONAI, AGLA, that none of you now presume to move or cross over from your appointed stations.» — la orden a los discípulos de no moverse, jurada por tres nombres divinos.
«From the time of the great Addus3 until now, there hath not been an exorciser who could behold my person, and unless those things4 which ye have showed unto us hath been made, ye would not now have seen me.» — el emperador de los espíritus habla en primera persona y data su última comparecencia en el gran Addus.
«But seeing that ye have powerfully called us, as I believe, by the rites derived from Solomon, and which but few of your comrades, or exorcisers, possess, also they compel us against our will, and I therefore say unto thee that we wish to be obedient in all matters.» — el mismo espíritu declara que los ritos salomónicos lo obligan contra su voluntad.
«Then shall the magus place the petitions of himself and his companions, which should be written down clearly on virgin card, or paper, beyond the circle towards the king or prince of the spirits, and he will receive it and take counsel with his chiefs.» — la petición se pone por escrito y se deja FUERA del círculo, hacia el rey.
«After this he will return the card, saying:&mdash That which thou desirest is accomplished, be thy will performed, and all thy demands fulfilled.» — la respuesta del rey vuelve por el mismo papel; el guion largo viaja como entidad HTML.
«ABRAY, HABYLY, SAMAY, TIEDONAY, ATHAMAS, SEAVER, ADONAI,2 banish from this pen all deceit and error, so that it may be of virtue and efficacy to write all that I desire. Amen.» — el exorcismo de la pluma pide que se aparten de ella el engaño y el error.
«May holy MICHAEL the archangel of God, and MUTIEL and MINIEL,3 the chiefs and captains of the celestial army, be my aid in the operation I am about to perform, so that I may write herewith all things which are necessary, and that all the experiments which I commence herewith may» — el testimonio inglés da MUTIEL y MINIEL donde el castellano da Midael y Mirael; la frase sigue en la plana siguiente.
«As it sometimes happeneth that it is necessary to write with some noble colour, it is well to have a new white inkhorn7 wherein to keep them.» — el tintero blanco nuevo para los colores nobles.
«I conjure thee O bat (or whatever animal it may be) that thou assist me in this operation, by God the true, God the holy, the God who hath created thee,» — el conjuro se dirige al propio murciélago y admite sustituirlo por otro animal.
«The blood of other winged animals may be taken in the same manner, with the proper solemnities.» — la sangre de otras aves se toma igual.
«Take whichsoever of these two classes of animals thou pleasest, provided only that it be male, and in the day and hour of Mercury; and take it to a secret place where no man may see thee at work.» — el animal del pergamino ha de ser macho, y el desuello se hace a escondidas.
«I conjure thee by the ceator of all things, and by the king of angels, whose name is EL SHADDAI, that thou receivest strength and virtue to flay this animal and to construct the parchment whereon I may write the holy names of God, and that it may acquire so great virtue that all which I shall write or do may obtain its effect, through him who liveth unto the eternal ages.» — el conjuro de la caña con que se desuella; el ceator es del troceo.
«AGLA, YOD, HE, VAU, HE, IAH, EMANUEL, bless and preserve this parchment, so that no phantasm may enter therein.» — el sello final del pergamino.
«No woman, if her flowers be upon her, should be permitted to see this parchment; otherwise it will lose its virtue.» — la prohibición sobre la mujer menstruante SÍ está en el testimonio inglés, en esta plana; la ficha la había retirado por buscarla donde no estaba.
«But if the preparation of the aforesaid parchment seemeth too tedious, thou mayest make it in the following manner, but it is not so good.» — ofrece una vía abreviada y declara en la misma frase que vale menos.
«Then say: I conjure thee, O parchment, by all the holy names, that thou obtainest efficacy and strength, and becomest exorcised and consecrated, so that none of the things which may he written upon thee shall be effaced from the Book of Truth. Amen.» — el conjuro liga lo escrito en el pergamino al Libro de la Verdad; el he por be es del troceo.
«Also paper, satin, silk, and the like substances, may be employed in operations of less importance if duly exorcised and consecrated.» — gradúa los soportes por la importancia de la operación.
«wax and virgin earth are also employed in many magical operations, whether to make images, or candles, or other things; therefore they should never have been put to any other use.» — la definición operativa de virgen: no haber servido para otra cosa.
«The earth should be dug up with thine own hands, and reduced to a paste, without touching it with any instrument whatever, so that it be not defiled thereby.» — la tierra se amasa sin instrumento alguno, porque el instrumento la mancharía.
«The wax should be taken from bees which have only made it for the first time, and it should never have been employed for any other purpose;» — la cera virgen se define por las abejas que la hicieron por primera vez.
«Sprinkle the wax and put it aside for use; but take note that the earth which should be dug up with thy hands should be prepared every time thou hast need thereof.» — la cera se guarda y la tierra se prepara de nuevo cada vez.
«It should be prepared starting on the day and hour of Jupiter, making the needle, or other instrument, and not finished in that hour, but in the day and hour of Venus.» — la aguja del Arte se empieza en hora de Júpiter y se termina en hora de Venus.
«I conjure thee, O needle (or other instrument),3 by God the Father almighty, by the virtue of the heavens, of the stars, and of the angels who preside over them; by the virtue of stones, herbs, and animals; by the virtue of hail, snow, and wind; that thou receivest such virtue that thou mayest obtain without deceit the end which I desire in all things where I shall use thee; through God the creator of the ages, and emperor of the angels.» — el conjuro de la aguja jura por las virtudes de piedras, hierbas, animales y meteoros.
«It may also be of linen, provided it is neat and clean, and it will be of greater effectiveness if kept untouched and undefiled.» — admite lino en lugar de seda para envolver los instrumentos.
«After this thou shalt put it aside for seven days with sweet spices; and thou shalt use this silk to wrap all the instruments of the Art.» — la seda reposa siete días con especias antes de servir.
«First ye must exercise in the beginninge of the operation of this worke, on day and in his howre in the augmenting of the moon.» — el capítulo de las imágenes astrológicas viene en inglés antiguo y arranca por el día, la hora y la Luna creciente.
«And therefore in this Chapter is breefly comprehended all the Science of this booke, and in it is the beginninge and endinge of the Clavicle of Salomon, wherefore ye must keepe this booke secrett.» — el capítulo se declara a la vez principio y fin de la Clave, y de ahí deriva el mandato de secreto.
«Most wise and most high creator of all things, I pray thee for thy pity3 and mercy that thou mayest grant such virtue and power unto these holy names, that thou mayest keep these characters from all deceit and error, through thee, O most holy ADONAI. Amen.» — la oración que acompaña al trazado de todo carácter.
«After having repeated this thou shalt write the requisite characters, and thou shalt not fail, but shall attain thy desired end.» — el orden es fijo: primero la oración, después el carácter.
«They who sacrifice animals, of whatsoever kind they be, should select those which are virgin, as being more agreeable unto the spirits, and rendering them more obedient.» — el testimonio inglés de la regla del animal virgen, con la razón que da.
«When blood is to be sacrificed it should be drawn also from virgin quadrupeds or birds, but before offering the oblation, say:» — la sangre del sacrificio sale de cuadrúpedos o aves vírgenes.
«But when we make sacrifices of food and drink, everything necessary should be prepared outside of the circle,2 [the table table previously washed or new,]3 and the meats should be covered with some fine clean cloth, and have also a clean white cloth spread beneath them; with fresh4 bread, and precious wine,5 but in all things those which refer to the nature of the planet.» — la comida del sacrificio se prepara fuera del círculo y se ajusta a la naturaleza del planeta; el table table es del troceo.
«This is the manner of making sacrifices in all arts and operations wherein it is necessary, and acting thus, the spirits will be prompt to serve thee.» — el efecto declarado del sacrificio bien hecho.
«For in this book is comprised all science of magical art, and it should be strictly kept by thee.» — el testimonio inglés del cierre de la obra.
«But if thou takest little heed hereof, and despiseth this book, never shalt thou attain unto the desired end in any magical experiment or operation whatsoever.» — la última sanción del libro, dirigida a quien lo desprecie.
«This work of Solomon is divided into two books. In the first thou mayest see and know how to avoid errors in experiments, operations, and in the spirits themselves.» — la Nota Prefatoria declara la división de la obra y el oficio del primer libro: evitar el error.
«For he who is the possessor hereof, and who availeth himself hereof according to the ordinances herein contained, will not only be able to reduce the magical arts herein unto their proposed end, but will, even if he findeth certain errors herein, be able to correct them.» — atribuye al poseedor del libro la capacidad de corregir los errores que encuentre en él.
«And I most humbly entreat the possessor of this, by the ineffable name of God in four letters, YOD, HE, VAU, HE, and by the name ADONAI, and by all the other most high and holy names of God, that he values this work as dearly as his own soul, and that he makes no foolish or ignorant man a partaker therein.» — el ruego final de la Nota Prefatoria, jurado por el Tetragrámaton.
Sobre la obra
182 entradas — lo que el aparato y la investigación dicen de ella«The MSS. from which this work is edited are: -- Add. MSS., 10,862; Sloane MSS., 1307 and 3091; Harleian MSS., 3981; King's MSS., 288; and Lansdowne MSS., 1202 and 1203; seven codices in all.» — los siete códices.
«Of all these 10,862 Add. MSS. is the oldest, its date being about the end of the sixteenth century» — Mathers lo data a fines del XVI; una nota de Peterson en la misma plana consigna que el catálogo de la British Library lo da como del XVII. El desacuerdo se consigna sin arbitrar.
«There are, however, two works on black magic, the Grimorium Verum, and the Clavicola di Salomone ridolta, which have been attributed to Solomon, and which have been in some cases especially mixed up with the present work; but which have nothing really to do therewith; they are full of evil magic, and I cannot caution the practical student too strongly against them. There is also another work called Lemegeton or the Lesser Key of Solomon the King, which is full of seals of various spirits, and is not the same as the present book, though extremely valuable in its own department.» — Mathers separa la obra del Grimorium Verum y del Lemegeton.
Mathers declara no ver razón para dudar de la tradición que asigna la autoría de la Clave al rey Salomón — «No encuentro razón para dudar de la tradición que asigna la paternidad de la Clave al Rey Salomón» en el testimonio castellano: la MISMA voz por dos testimonios, no dos testigos. «mathers-key-peterson-2005 · p. 9»
«I see no reason to doubt the tradition which assigns the authorship of the 'Key' to King Solomon, for among others Josephus, the Jewish historian, especially mentions the magical works attributed to that monarch; this is confirmed by many Eastern traditions, and his magical skill is frequently mentioned in the Arabian Nights.» — Mathers apoya la tradición.
«The history of the Hebrew original of the Key of Solomon, is given in the introductions, but there is every reason to suppose that this has been entirely lost, and Christian, the pupil of Lévi, says as much in his Histoire de la Magie.» — el original hebreo dado por perdido, con Christian como apoyo.
«The Key of Solomon, save for a curtailed and incomplete copy published in France in the seventeenth century, has never yet been printed, but has for centuries remained in manuscript form inaccessible to all but the few fortunate scholars to whom the inmost recesses of the great libraries were open.» — Mathers, en su prefacio.
Mathers advierte que quien decida obrar el mal quede seguro de que el mal recaerá sobre él mismo — su «reflex current» —, y declara la sangre elemento prohibido en los ritos.
Juicios y decisiones editoriales de Mathers: «Los pantáculos están muy mal dibujados» (sobre Add. 10862); sustituyó AZOTH por «Alfa y Omega» en la hoja del cuchillo de mango negro; corrigió la ortografía hebrea de los pentáculos asistido por Wynn Westcott; apoya la antigüedad de los pentáculos con un anillo gnóstico de cobre del Museo Británico; y admite que algunos nombres divinos vienen de papiros mágicos greco-egipcios. «clave-mayor-esp-2003 · p. 3»
Mathers atribuye Lansdowne 1203 al rabí Abognazar y, según el aparato de Peterson, «probably had in mind the great Sephardic scholar 'Ibn Ezra (1092-1167) author of the Sefer Hashem»; presenta además la «figura mística de Salomón» citando a Lévi (Dogme et Rituel) y a Tycho Brahé (Calendarium Naturale Magicum) — figura que solo aparece en Lansdowne 1202 y 1203. «clave-mayor-esp-2003 · p. 65»
El inventario de OMISIONES de Mathers, capítulo por capítulo: el cap. XII (amor onírico) y el cap. XV (odio y discordia), sustituidos con Lansdowne 1203; el Libro II cap. XXI («Concerning Astrological Images») — el capítulo que declara contener toda la ciencia del libro —; y material del Grimorium Verum presente en Lansdowne 1202.
«Mr. Waite's harsh criticism is hardly justified. In fact, Mathers excised very little. Actually, three of the four significant excisions are operations dealing with l» — Peterson responde a Waite y cuenta tres operaciones de amor y una de odio; la frase se corta en la plana. El conteo es un PISO, no el total: ver el inventario de omisiones.
«The Key of Solomon can scarcely be judged accurately in the light of its English version, for the translator, preternaturally regarding it as a highly honourable memorial of lawful magic, has excised as much as possible the Goëtic portions, on the ground that they are interpolations, which is of course arbitrary.» — Waite, citado por Peterson en su introducción; el reproche del editor inglés, en las palabras del propio Waite.
El aparato de Peterson consigna que la traducción de Mathers se apoya en ejemplares franceses de la clase Colorno, traducidos antes al italiano por Abraham Colorno — «por orden de la Majestad de Mantua», añade el testimonio castellano; «Sl3091 has many errors of transcription.» «mathers-key-peterson-2005 · p. 2»
Peterson sobre los pentáculos: «Mathers does nothing to elucidate or even acknowledge the puzzle.» — los manuscritos más antiguos asignan solo ALGUNOS pentáculos a planetas y las versiones tardías fuerzan los siete sobre todos; identifica a Agrippa como fuente de los pentáculos tardíos; el «The second pentacle of Mars.-- This pentacle serveth with great success against all kinds of diseases, if it be applied unto the afflicted part» —el segundo pentáculo de Marte» no aparece en Lans 1202 ni Kings 288; un manuscrito griego trae 24 pentáculos afines al hebreo de Gollancz, cuyos nueve se titulan «sanctity of the nine Kandariri».
Peterson rastrea las fuentes de los materiales: la lista ANCOR/AMATOR viene de la Ars Notoria (oración 17 del Liber Juratus); la oración del hisopo está en el Ordinario de la Misa Tridentina y en el Heptameron; la segunda tabla de horas se basa en el Heptameron; los siete Salmos del agua salada son los mismos que usa John Dee; los nombres sagrados de la varita vienen de Tritemio vía Francis Barrett (The Magus) — y la Llave hebrea carece de bastón y varita.
Peterson corrige la numeración de salmos de Mathers en varios pasos y consigna que Sloane 1307 añade a LUCIFER entre los ministros de invisibilidad — «añade elemento siniestro».
Peterson censa el corpus manuscrito con sigla: clase Colorno (K288, H3981, Sl3091), Add. 10862, Aub24, Mich. 276, Lans. 1202, Lans. 1203, Sl. 1307, Sl. 3847, Ad. 36674, Or. 6360, Or. 14759, Ros. 12, BN 2346-2791 y el griego Harl. 5596 — con Rohrbacher-Sticker, Delatte, Greenfield y Thorndike como bibliografía; los pentáculos de la Llave hebrea vienen del Mafteah Shelomoh (Or. 14759, fol. 35a).
Peterson, vía E. M. Butler (Ritual Magic), sobre el Zecorbenei de Add. 10862: «Mora as an alchemist, black magician, said to be a Satanist and poisoner.» — y vincula el Zecor-ben con Casanova, que poseyó una versión. El testimonio castellano atribuye en cambio el Sloane 1307 a «Gio Peccatrix» — dos atribuciones distintas de material «negro» a autores nombrados, consignadas sin armonizar. «mathers-key-peterson-2005 · p. 3»
«Another French version was recently published in Paris, titled Clavicules de Salomon (Paris: Gutenberg, 1980). ISBN 2714413072. 171 p. : ill. en noir et en coul., couv. ill. ; 23 cm + introduction par François Ribadeau Dumas : 16 p. Reprod. en fac-sim. du manuscrit intitulé "La Clavicule de Salomon", 1641, ayant appartenu à la bibliothèque de Stanislas de Guaïta.» — P1641; en la misma plana censa P1825 y la edición parcial de Idries Shah.
Notas de la edición castellana: la asignación de arcángeles del texto se corrige a sí misma («generalmente he encontrado a Michael atribuido al Sur, Rafael al Este…»); de la oración hebrea del cap. IX dice la nota que «Éstas son probablemente palabras hebreas degeneradas derivadas de la misma oración»; el cap. XVI está «defectuoso en el Lansdowne 1202»; las tres espadas aparecen solo en Sloane 1307; las incensaciones y el cap. XIII del Libro II, solo en Add. 10862; y despliega una doctrina de Genios personales con tabla de horas, ángel, metal y color (Marte ↔ Khamael ↔ hierro ↔ rojo; hora 1 = Beron, ángel Zamael).
«Las letras vienen de los números, los números de las ideas, las ideas de las fuerzas y las fuerzas de los Elohim» — verbatim que vive en el «ANCIENT FRAGMENT OF THE KEY OF SOLOMON» que Mathers da como traducido del hebreo por Lévi, «given in his 'Philosophie Occulte,' Serie II» que Peterson reproduce como apéndice: voz de Lévi, no de la Clave editada por Mathers.
La versión más antigua conocida es un tratado griego del siglo XV; el nombre «Clavicula» aparece en las traducciones latinas e italianas posteriores.
«The Clavicule of Solomon was evidently one of the few legitimate grimoires in his estimation, for in 1860 he made an annotated manuscript copy of one version, perhaps from a text in the Bibliothe`que de l’Arsenal» — Davies; está en la p. 189, no en la 188.
En el círculo de la Golden Dawn circula como The Greater Key of King Solomon, «MacGregor Mathers, the translator of The Greater Key of King Solomon».
«The following year he sealed his place in the history of grimoires by putting together the Wrst English print edition of the Key or Clavicule of Solomon.» — Davies; la W del troceo es la ligadura fi del impreso.
Waite reprocha al editor inglés haber omitido de su traducción el proceso de odio que sí traen varios manuscritos, aunque reconoce que restauró la ortografía correcta de los nombres hebreos.
«I cannot begin to convey my contempt for L.W. de Laurence and his bootleg edition of this work, which he retitled The Greater Key of Solomon (Chicago, 1914). Besides taking credit for Mathers' work, he has made many alterations to the texts in order to promote his mail-order business.» — Peterson sobre la edición pirata.
«The Key of Solomon is the most famous and important of all Grimoires, or handbooks of Magic.» — Peterson abre su introducción de 2005 situando la obra en la cima del género.
«As A.E. Waite has stated (BCM, pg. 58) "At the head of all, and, within certain limits, the inspiration and the source of all, stands the Key of Solomon.» — Peterson apoya esa valoración en Waite, a quien cita por su Book of Ceremonial Magic; es el mismo Waite cuyo reproche discute dos párrafos después.
«Mr. Mathers' presentation of the Key of Solomon, which is still in print, though the work of an uncritical hand, must be held to remove the necessity for entering into a detailed account of the contents of that curious work.» — Waite, citado por Peterson: concede que la edición inglesa vuelve innecesario describir la obra, y en la misma frase la llama trabajo de mano no crítica.
«It is true that the Mathers edition would not be considered critical by modern standards of scholarship (but Waite's editions of various esoteric texts leave far more to be desired than Mathers').» — Peterson concede el defecto y devuelve el cargo al propio Waite.
«Nevertheless, this edition has stood the test of time.» — el juicio de Peterson sobre la edición que reedita.
«Of course, none of the manuscripts used by Mathers qualify as "ancient" or even "medieval"; the oldest is probably 16th century.» — Peterson acota la antigüedad del material de Mathers, y cierra con probably.
«There are however precedents going back further, on which see Richard Greenfield's Traditions of Belief in Late Byzantine Demonology.» — Peterson remite los precedentes a la demonología bizantina tardía.
«In addition, Mathers made significant use of Lansdowne 1202, even though he pronounces it "more concise in style.» — Peterson sobre el uso que Mathers hizo del Lansdowne 1202.
«However the frequent deviations and elisions suggest to me that the editor was trying to make a more concise and readable edition, which of course makes its authority less reliable.» — Peterson explica las omisiones del Lansdowne 1202 por un propósito de concisión, y de ahí rebaja su autoridad.
«However, L1202 can't be a direct ancestor of Sl3091 since it contains elements missing from the latter, such as the missing Psalm and "Anefeneton" from book 2 chapter 17.» — Peterson descarta la filiación directa por una prueba concreta de contenido.
«Also heavily used by Mathers was LES VÉRITABLES CLAVICULES DE SALOMON, Traduites de l'Hebreux en langue Latine Par le Rabin ABOGNAZAR (Lansdowne MSS 1203.) Its inclusion by Mathers is puzzling because it is utterly different in content from the other manuscripts (aside from a few of the pentacles at the end of the manuscript) and really should stand alone as a separate text.» — Peterson juzga desconcertante que Mathers metiera el Lansdowne 1203 en la misma edición, y sostiene que debería editarse aparte.
«Additional 10862 is primarily written in Latin, although the descriptions of the pentacles are in Italian.» — Peterson describe la mezcla de lenguas del códice más antiguo.
«Contrary to what Mathers wrote, I did not find it particularly difficult to read once I got use to the orthography; likewise it has very few abbreviations:» — Peterson contradice a Mathers sobre la dificultad del Add. 10862; el get use es del troceo.
«The nature of the mistakes leads me to believe that its archetype was difficult to read.» — Peterson infiere del tipo de errores la dificultad del arquetipo perdido.
«Its contents are very similar to the Clavicula, and it may be the prototype of the entire genre.» — Peterson sobre el Sloane 2383, con el may que no se puede quitar.
«It also lacks some of the Christian elements found in Sl. 3847, so is important in understanding the Christianization (or de-Christianization) of the text.» — Peterson deja abiertas las dos direcciones del proceso, sin decidir cuál ocurrió.
«Sl. 1307 only has thirteen pentacles, and much of the lettering in them is in Roman letters instead of the Hebrew found in most other manuscripts.» — Peterson cuenta los pentáculos del Sloane 1307 y anota su escritura romana.
«It contains a prologue which corresponds with Mathers' Introduction (of Iohe Grevis) from Ad. 10862.» — Peterson usa el prólogo de Iohé Grevis como marca de familia entre testimonios.
«It also calls the penknife "Arthame" and conflates it with the ritual knife.» — Peterson rastrea aquí la palabra Arthame, y la da por confusión de dos instrumentos.
«As an example, he altered the spell in chapter 9 by inserting "after burning one-half teaspoonful of Temple Incense."» — Peterson documenta con un caso cómo de Laurence insertó publicidad dentro del conjuro.
«Particularly ironic is his Great Book of Magical Art, Hindoo Magic & Indian Occultism (1915) which is a rip-off (again without acknowledgement) of Frances Barrett's The Magus, or Celestial Intelligencer (1801), which in turn is a rip-off of Agrippa's Occult Philosophy!» — Peterson encadena tres plagios sucesivos hasta Agrippa; el Frances por Francis es del troceo.
«Some of the lists of mystical names are fairly arbitrary, but I have tried to show enough examples from multiple manuscripts in order to demonstrate the wide variability.» — Peterson declara por qué acumula variantes en las notas: para que la variabilidad de las listas de nombres quede a la vista.
«This variability makes it difficult to construct a more complete stemma with the manuscripts available to me.» — Peterson declara el límite de su propia reconstrucción: con estos testimonios no se levanta un stemma completo.
«In keeping with all of the manuscripts, I have expanded the frequent lists of Psalms to include the opening words.» — decisión editorial de Peterson sobre las listas de salmos.
«Finally, I have removed all of the material from Lans. 1203, since it does not belong to the Key of Solomon proper, and is available in its entirety -- and in context -- in a separate edition.» — Peterson retira de esta edición lo que Mathers había tomado del Lansdowne 1203, por no pertenecer a la Clave propiamente dicha.
«The pentacles are perhaps the biggest puzzle on the textual tradition of Clavicula Salomonis.» — Peterson nombra el enigma que estructura su aparato sobre los pentáculos.
«Mathers seems to have narrowed those in his edition to exclude most of these clearly later ones.» — Peterson atribuye a Mathers una criba de los pentáculos tardíos, con seems.
«Some of the proliferation of weapons is no doubt due to errors in transcription and translation.» — Peterson explica por errores de copia la multiplicación de instrumentos rituales.
«For example, where the Latin manuscripts mention a penknife (artavus), the Italian translator glosses this as a small pruning hook (l’artavo o falcetto), which Mathers mistranslates as "scimitar AND sickle."» — el caso medido de esa multiplicación: un solo instrumento vuelto dos por la traducción de Mathers.
«Conspicuously absent is the Ring of Solomon, which figures prominently in folklore, as well as the Testament of Solomon, the Magical Treatise of Solomon, and the Lemegeton or Lesser Key of Solomon.» — Peterson registra como ausencia notable el Anillo de Salomón, presente en las otras obras salomónicas.
«Although prominent in most Clavicula manuscripts -- not to mention folk literature and the Greek Magical Papyri -- it is conspicuously absent from the Greek, Hebrew, and English manuscripts.» — Peterson sobre la varita: presente en la mayoría de los testimonios y ausente del griego, el hebreo y el inglés.
«I have put the Mathers versions of sigil and seal back in, but I have not removed the ones Joseph Peterson replaced them with.» — hay una TERCERA capa editorial en este testimonio: la nota va firmada SKF —Sarah Kane French, compiladora del archivo del que sale el troceo—, que repone los sellos de Mathers sin quitar los de Peterson.
«Since this is going to be a fairly complete and compiled version of the Greater Key of Solomon, I thought I would leave the readers with a selection of seals» — la misma nota de SKF declara el criterio de su compilación: dejar al lector una selección de sellos.
«I therefore consider that I am highly honored in being the individual to whose lot it has fallen to usher it into the light of day.» — Mathers, en su prefacio de 1889, sobre publicar por primera vez lo que había estado en manuscrito.
«Eliphaz Lévi has taken it for the model on which his celebrated 'Dogme et Rituel de la Haute Magie' was based.» — Mathers hace de la Clave el modelo del libro de Lévi; el Eliphaz por Eliphas es del troceo.
«It must be evident to the initiated reader of Lévi, that the Key of Solomon was his text book of study, and at the end of this volume I give a fragment of an ancient Hebrew manuscript of the Key of Solomon, translated and published in the Philosophie Occulte, as well as an invocation called the 'Qabalistical Invocation of Solomon,' which bears close analogy to one in the First Book, being constructed in the same manner on the scheme of the Sephiroth.» — Mathers anuncia el apéndice de Lévi y declara por qué lo pone: la invocación cabalística está construida sobre el mismo esquema sefirótico que la del Libro I.
«In editing this volume I have omitted one or two experiments partaking largely of black magic, and which had evidently been derived from the two goetic works mentioned above; I must further caution the practical worker against the use of blood; the prayer, the pentacle, and the perfumes, rightly used, are sufficient; and the former verges dangerously on the evil path.» — Mathers declara él mismo la omisión, la cifra en uno o dos experimentos y la justifica por su origen goético: es la declaración sobre la que se monta el reproche de Waite.
«This work is edited from several ancient MSS. in the British Museum which all differ from each other in various points, some giving what is omitted by the others, but all unfortunately agreeing in one thing, which is the execrable mangling of the Hebrew words through the ignorance of the transcribers.» — Mathers describe el estado de los testimonios: discrepantes en todo salvo en corromper el hebreo.
«But it is in the pentacles that the Hebrew is worse, the letters being so vilely scribbled as to he actually undecipherable in some instances, and it has been part of my work for several years to correct and reinstate the proper Hebrew and magical characters in the pentacles.» — Mathers declara años de trabajo restituyendo el hebreo de los pentáculos; el he por be es del troceo.
«I have therefore, wherever I could, corrected the Hebrew of the magical names in the conjurations and pentacles; and in the few instances where it was not possible to do so, I have put them in the most usual form; carefully collating throughout one MS. with another.» — Mathers declara el alcance de su intervención y el recurso a la forma más usual cuando no pudo corregir.
«Add. MSS. 10,862 is written in contracted Latin, and is hard to read, but it contains chapters which are omitted in the others and also an important introduction.» — Mathers sobre el Add. 10862; Peterson lo contradice en la p. 2 sobre la dificultad de lectura.
«Its title is short, being simply 'The Key of Solomon, translated from the Hebrew language into the Latin.'» — el título del Add. 10862 según Mathers, que declara el hebreo como lengua de partida.
«The pentacles are much better drawn, are in coloured inks, and in the case of 3091 Sloane MSS., gold and silver are employed.» — Mathers contrapone la calidad de los demás testimonios a la del Add. 10862, cuyos pentáculos juzga mal dibujados.
«The antiquity of the planetary sigils is shown by the fact that, among the Gnostic talismans in the British Museum, there is a ring of copper with the sigils of Venus, which are exactly the same as those given by the mediæval writers on magic.» — el argumento de Mathers para la antigüedad de los sigilos planetarios: un anillo gnóstico de cobre del Museo Británico.
«I take this opportunity of expressing my obligations to Dr. Wynn Westcott for the valuable assistance he has given me in the reconstruction of the Hebrew pentacles.» — Mathers acredita a Wynn Westcott la reconstrucción del hebreo de los pentáculos.
«These tables have been collated and compared with various examples of both MS. and printed.» — Mathers sobre las tres tablas de horas que anteceden al Libro I.
«Further, on referring to the third Table he will see that Tuesday is under the rule of the planet Mars, whose Archangel is Khamael, angel Zamael, metal iron, and Colour Red.» — Mathers enseña a leer las tablas con un ejemplo: el martes con su arcángel, su ángel, su metal y su color.
«Similarly it will be found that the hour from 10 to 11 p.m. on Saturday is the sixth hour of the night, under the dominion of the Sun, that its Magical name is Cäerra, and that the angel Michael rules it; while Saturday itself is under the dominion of the Archangel Tzaphqiel, of the angel Cassiel, of the planet Saturn, and that the metal lead and the colour black are applicable to it.» — segundo ejemplo de Mathers, que separa el regente de la HORA del regente del DÍA: el Sol manda la hora y Saturno el sábado.
«In cases where the MSS. varied from each other I have taken the version which seemed most likely to be correct, in some cases mentioning the variant readings in footnotes.» — Mathers declara su criterio ante las variantes; la nota va firmada SLM.
«I have also, wherever it was possible to do so, corrected the Hebrew names in the incantations, for these were in some cases so marred as to be hardly recognisable; e.g. Zenard, written for Tzabaoth, etc.» — Mathers da su ejemplo de corrupción del hebreo: Zenard por Tzabaoth.
«Note the 'holy kiss' in the New Testament. 'Greet ye one another with a holy kiss.' -SLM» — Mathers remite el beso de paz del rito al Nuevo Testamento; la nota lleva su firma dentro de la cita.
«Mathers reads "and sickle" (following the French MSS), but see Book 2 chapter 7, notes 1 and 2.» — Peterson señala en el sitio mismo del rito la lectura de Mathers que multiplica el instrumento.
«The words in the middle, "Orien." (East), "Merid." (South) "Occid." (West), and "Septen." (North) indicate the orientation of the circle relative to the compass.» — Peterson desata las abreviaturas latinas de la lámina del círculo.
«Let the master now arise and place upon his head a crown") are not found in Aub. 24 or Ad. 10862. Similarly Mich. 276 is missing the same material, except for the list of Psalms and the prayer "I beseech thee, O Lord". -JHP» — Peterson declara que el pasaje de la corona falta en dos de los testimonios y está a medias en un tercero.
«I see no reason to suppose that Lévi's is unauthentic.» — Mathers, sobre la invocación cabalística que Lévi publica, se abstiene de negarle autenticidad.
«It will be noted by the Qabalistical reader, that the above conjuration rehearses the divine names attached to the ten Sephiroth.» — Mathers identifica el armazón sefirótico de la conjuración del Libro I.
«More usually the name TETRAGRAMMATON TZABAOTH is attributed to the seventh Sephiroth. -SLM» — Mathers corrige la atribución sefirótica del texto que edita.
«Both this name and 'Shaddai' are attributed to the Ninth Sephira, and 1 have therefore put the two invocations in the same paragraph. -SLM» — Mathers declara haber REORDENADO el texto por razones cabalísticas propias; el 1 por I es del troceo.
«This passage illustrates the degree of corruption of the manuscripts, as none of the copyists seems to have any grasp of the Kabbalah.» — Peterson explica la corrupción de la serie de nombres por el desconocimiento cabalístico de los copistas.
«I give these names as they stand, they do not all appear to be Hebrew; some of them suggest the style of the barbarous names in the Graeco-Egyptian Magical Papyri. -SLM» — Mathers renuncia a corregir esta serie y remite su estilo a los papiros mágicos greco-egipcios.
«M276: "quod etiam Abel nominauit et meruit euadere manus fratris sui Caim." Aub. 24, reads "... quod etiam nominauit Seth, et meruit evadere manus fratris sui Caim" (which SETH having named, he was found worthy to evade the hand of his brother Cain.)» — Peterson documenta una variante que cambia el personaje: donde un testimonio pone a Abel, otro pone a Set.
«Aub24 reads "Jeoua Elohim"; M276: "Jeouà Eloym"; Sl3091: "Jehova Eloym"; K288 and L1202: "Jehovah Elohym"; Ad. 10862: "Je, Houa, Eloia." -JHP» — Peterson despliega cinco grafías del mismo nombre divino en cinco testimonios.
«Note this mention of the ring of Solomon, though there is no ring described among the ritual implements.» — Peterson marca en el sitio del conjuro la contradicción que ya había señalado en su introducción: el anillo se invoca y no se describe.
«The French manuscripts misread Latin "cinis" (ashes, Fr. "cendre"), instead of Latin "cinifes" (gnats).» — Peterson corrige por el latín la plaga de Egipto que los testimonios franceses leyeron como ceniza.
«This passage presents an interesting puzzle. Mathers is basically following the Colorno class of manuscripts, even though the phrase "the God of Israel" implies the original Hebrew included "ELOHE ISRAEL".» — Peterson deduce de una fórmula la lectura de un original hebreo que los testimonios usados no traen.
«This is often written PATHTUMON in similar conjurations, but the MSS. before me agree in giving this form.» — Mathers declara conservar la forma de sus testimonios contra la más frecuente en otros conjuros.
«The mystic alphabet known as the 'Writing of Malachim' is formed from the positions of the stars in the heavens, by drawing imaginary lines from one star to another so as to obtain the shapes of the characters of this alphabet.» — Mathers explica en nota cómo se forma el alfabeto Malachim; es la explicación, no el texto de la Clave.
«The Magical Treatise of Solomon devotes an entire chapter to a series of four "alphabets of the planets", resembling the "celestial alphabet", and used for writing on talismans.» — Peterson remite los alfabetos planetarios al Magical Treatise of Solomon.
«Which letters I have, with much care, corrected, for in the MSS. the letters are jumbled together in hopeless confusion, Seym is written for Shin, Res for Beth, etc.» — Mathers declara haber corregido las letras hebreas del pasaje y da sus ejemplos de confusión.
«Mathers reads "ON", but Aub. 24 and Ad. 10862 both read "Iah, Iah, Iah."» — Peterson contrapone la lectura de Mathers a la de dos testimonios.
«Preferably those having some reference to the work in hand. -SLM» — Mathers deja a criterio del operador qué salmos elegir, con tal de que toquen el asunto.
«Mathers lists the Psalms by numbers only: "Psalms viii., xxi., xxvii., xxix., xxxii., li., lxxii., cxxxiv," whereas all the manuscripts give the opening words.» — Peterson documenta la abreviación de Mathers frente a lo que traen todos los manuscritos.
«The figure shows the sacred name Agÿel in the East (labelled "Oriente" in the manuscript), Sabaot in the south ("Mezzo giorno"), Jeova in the West ("Occidentale"), and Adonay in the North ("Settentrionale").» — Peterson lee la lámina del círculo de los pentáculos y da los cuatro nombres por cuadrante con sus rótulos italianos.
«It also adds a third circle around the others, with the names and symbols of the four Kings between the two outer circles: Asmodel in the East, Amaymon in the South, Paymon in the West, and Aegym in the North.» — Peterson consigna un tercer círculo en Aub24 con los cuatro reyes cardinales, ausente de la lámina de Mathers.
«This chapter was omitted by Mathers, who substituted instead Lans. 1203, chapters 25: To hinder a sportsman from killing any game.» — Peterson identifica la sustitución exacta: el capítulo omitido y el del Lansdowne 1203 que Mathers puso en su lugar.
«Note also the invocation of the four kings of the cardinal directions, given variously (generally Oriens, Paymon, Egyn, and Amaymon).» — Peterson advierte que los nombres de los cuatro reyes cardinales varían de testimonio en testimonio.
«This is also taken from 1203 Lansdowne MSS.» — Peterson marca otro capítulo que Mathers tomó del Lansdowne 1203.
«Mathers titles this chapter "How operations of mockery, invisibility, and deceit should be prepared," but I have followed Aub24, Ad10862,» — Peterson cambia el título del capítulo siguiendo dos testimonios contra Mathers.
«The manuscripts do not number the pentacles, and only the Lans. mss. assign most of them to planets.» — Peterson, en la primera nota de la serie: la numeración y la adscripción planetaria de los pentáculos no vienen de los manuscritos.
«The characters at the ends of the rays of the mystic wheel are magical characters of Saturn. Surrounding it are the names of the angels:— Omeliel, Anachiel, Arauchiah, and Anazachia, written in Hebrew. -SLM This is the third pentacle in Ad. 10862 and M276, the sixth in Aub24, and number 19 in W. The names in M276 read, "Omaliel, anachiel, Arauichia, anazachia" In all cases the names are given in Roman letters. -JHP Figure 13, from M276» — las dos capas de aparato en una sola nota: Mathers describe la rueda y sus ángeles, Peterson da el número del pentáculo en cuatro testimonios y las variantes de los nombres.
«The Hebrew letters in the angles of the cross are those of the name IHVH.» — nota de Mathers descifrando la lámina de uno de los pentáculos de Saturno.
«Around it is written in Hebrew: 'Set thou a wicked one to be ruler over him, and let Satan stand at his right hand.' -SLM This is the twenty-ninth pentacle in Ad. 10862, number 34 in Aub24, and number 14 in W. Aub. 24 labels it as "all black", while Ad. 10862 labels it as red (rosso). The verse is from Psalm 108.6 according to the Vulgate numbering: "constitue super eum peccatorem et diabulus stet a dextris eius." -JHP» — Peterson declara la numeración Vulgata del salmo y documenta que dos testimonios discrepan hasta en el color del mismo pentáculo.
«I believe the letters outside the Hexagram in the re-entering angles to be intended for those of the first two words of the versicle, which is taken from Psalm cxii. 3:— 'Wealth and riches are in his house, and his righteousness endureth for ever.'» — Mathers conjetura la lectura de unas letras del pentáculo, y lo dice como conjetura.
«Editor's Note.-- The names IHVH, Adonai, are written in the center in Hebrew; and round the radii in the mystical characters of the 'Passing of the River.'» — Mathers desata los alfabetos de la lámina del cuarto pentáculo del Sol.
«This is the twenty-first pentacle in Aub. 24, but the second in Sl. 1307.» — Peterson mide la distancia entre dos testimonios en la numeración de un mismo pentáculo.
«The pentacle is composed of mystical characters of the Moon, surrounded by a versicle from Genesis vii. 11, 12:— 'All the fountains of the great deep were broken up ... and the rain was upon the earth.'» — Mathers identifica el versículo del Génesis que rodea el sexto pentáculo de la Luna.
«The restoration of the Hebrew letters in the body of the pentacles has been a work of immense difficulty, and has extended over several years.» — Mathers cierra la serie de pentáculos declarando de nuevo el trabajo de años sobre el hebreo.
«Mathers reads "Psalm ciii" here (relying on the French and ignoring the Latin), but cites the same text as "Benedicite omnia opera" in Chapter 17.» — Peterson caza a Mathers citando el mismo texto con dos numeraciones distintas en dos capítulos.
«It is considered apocryphal (since it is "not in the Hebrew") and doesn't appear in many Protestant Bibles.» — Peterson advierte que uno de los cánticos que el rito manda recitar no está en muchas Biblias protestantes.
«Aub24 and Ad. 36674 specify that they be marked "with the pen and ink of the art.» — Peterson completa con dos testimonios la instrucción que Mathers deja incompleta.
«It seems that, for drawing the magic circle any convenient metal instrument such as knife or short lance can be used.» — Peterson responde con un seems a la cuestión del instrumento del círculo, y admite cuchillo o lanza corta.
«All this supports equating cultellus and gladius and reading knife, not sword.» — Peterson concluye que cultellus y gladius nombran lo mismo, y que ha de leerse cuchillo y no espada.
«The name on the first side is given as "Deus Exercituum" (God of Armies), which approximates the Hebrew "Elohim Gibor."» — Peterson coteja la inscripción latina de la trompeta con el hebreo que Mathers imprime.
«The source of most of the confusion comes from the word "artavus", which is relatively rare.» — Peterson localiza en una sola palabra latina rara el origen de la proliferación de instrumentos.
«It is described by Du Cange as a small knife used for sharpening the pens of scribes (penknife).» — Peterson apoya en el glosario de Du Cange la lectura del término latino.
«Mathers is mislead by these French manuscripts in reading "The scimitar (figure 63) AND the sickle (figure 64) are made in the same way, as also the dagger (figure 65), the poniard (figure 66), and the short lance (figure 67)...» — Peterson muestra cómo un solo instrumento se volvió cinco en la edición inglesa.
«Modern wicca usage of the term "athame" originates with Gardner who evidently adopted the reading from modern French manuscripts which read "arthane" or "arthame," probably via Grillot de Givry's Witchcraft, Magic and Alchemy (1931) and Clark Ashton Smith's story "The Master of the Crabs" (1947).» — Peterson traza la genealogía del athame de la wicca hasta una lectura de manuscritos franceses tardíos, con evidently y probably.
«There is considerable variation in the manuscripts as to the rendering of this paragraph, and it is very illuminating in establishing the relationship between them.» — Peterson usa la variación de este párrafo como prueba de filiación entre testimonios.
«The staff and wand are conspicuously absent from the list of instruments in the Hebrew Key of Solomon as well as Ad. 36674.» — Peterson consigna la ausencia del bastón y la varita en la Llave hebrea y en el Ad. 36674.
«The description of the fourth sword reads "Daniel, Ymeton, Lamedin + Eradim" while the drawing reads "Damiel, Imeton, Samelin + Eradin."» — Peterson mide la discrepancia entre la descripción y la lámina dentro de un mismo testimonio, para la espada que Mathers numera como tercera.
«Mathers reads "sickle or scimitar of art" which is a mistranslation of the Latin "artavus".» — Peterson repite la corrección en el sitio del trazado del círculo.
«Aub24: "cordulam unam mensurae pedum quatuor, cum dimidio, ita ut diameter circuli sit pedem novem" (a cord measuring four and an half feet, such that the diameter of the circle will be nine feet.» — Peterson aclara por el latín que los nueve pies son el DIÁMETRO del círculo, y el cordel mide cuatro y medio.
«Mathers omits "towards the East." Sl. 3847 reads, "let the bell be toward the East." Aub24 omits this phrase.» — Peterson documenta una omisión de Mathers y la desigualdad entre dos testimonios sobre el mismo detalle.
«Note by Editor.-- I cannot too strongly impress on the readers of this volume that the use of blood is more or less connected with black magic; and that it should be avoided as much as possible.» — Mathers pone su advertencia contra la sangre en el capítulo mismo que enseña a sacarla del murciélago.
«Aub24, Ad. 10862, Sl. 1307, and Sl. 2383 all add, "Then say, 'O angels ADONAY, ELOHY, AGLAY, AGLATHA: May you be our help, so that the speech (sermo) may be fulfilled through you.» — Peterson restituye, con cuatro testimonios, una fórmula que la edición de Mathers no trae.
«The manuscripts give these sacred names in Roman characters only.» — Peterson advierte que el hebreo impreso por Mathers no está en los manuscritos.
«Mathers gives the names in Hebrew characters, while all the manuscripts use Roman characters.» — la misma observación de Peterson en otro sitio: la letra hebrea de esta edición es una restitución del traductor, no la letra de los testimonios.
«This list is somewhat arbitrary based on the following diverse readings: Aub24:» — Peterson declara arbitraria una de sus propias listas y expone las lecturas de las que sale.
«Sl1307 also specifies that it should be kept in a red silk covering.» — Peterson añade el color de la seda que un testimonio prescribe y los demás callan.
«Mathers follows L1202 in identifying this as Ps81=KJV82, even though the opening words do not match.» — Peterson señala que la identificación del salmo por Mathers no cuadra con las palabras iniciales.
«This chapter is omitted by Mathers, but is included in Sl. 3847, Ad. 10862,» — Peterson declara la omisión del capítulo de las imágenes astrológicas y nombra los testimonios que sí lo traen.
«For this edition I have added a considerable number of footnotes, denoted by "-JHP.» — Peterson declara la marca con que firma sus notas, y es la que permite separarlas de las de Mathers.
«I have omitted Mathers' drawings from this e-text, since they are available in a low cost paperback edition from Weiser. I have however, supplied some examples from various manuscripts which were not taken from Mathers' edition. -JHP» — Peterson declara que los dibujos de esta edición NO son los de Mathers, sino ejemplos tomados de manuscritos.
«This prefatory note is only found in 3981 Harleian MSS., 3091 Sloane MSS., and 288 King's MSS. -SLM It is also found in M276 (p. 1) and W (p. 9). -JHP» — la nota prefatoria de la obra no está en todos los testimonios: Mathers nombra tres y Peterson añade dos más.
«Michael, Gabriel, Raphael, and the others, are not Names but Titles.» — del fragmento hebreo que Mathers da como traducido por Lévi y Peterson reproduce en apéndice: voz de Lévi, no de la Clave editada por Mathers.
«Know thou only that the Principalities of Heaven, the Virtues, and the Powers, are not Persons, but dignities.» — el mismo fragmento de Lévi niega personalidad a las jerarquías angélicas y las reduce a grados.
«They are the Degrees of the Sacred Ladder upon which the Spirits ascend and descend.» — la explicación que Lévi da de esas dignidades.
«The First of the Divine Conceptions called the Sephiroth is Kether or the Crown.» — el fragmento de Lévi ordena la jerarquía por las diez sefirot, cada una con su orden de espíritus y su adversario demoníaco.
«They have for adversaries the Thamiel or Double-Headed Ones, the Demons of revolt and of anarchy, whose two Chiefs ever at War with each other, are Satan and Moloch.» — el adversario de la primera sefirá según Lévi, con dos jefes en guerra entre sí.
«Their Chief, or rather their Guide, for Evil Spirits obey no one, is Beelzebub, whose Name signifieth the God of Flies, because Flies haunt putrefying corpses.» — Lévi corrige su propio término —guía y no jefe— porque, sostiene, los espíritus malos no obedecen a nadie.
«The Chief of the Satariel is Lucifuge, called falsely and by anti-phrase Lucifer (as the Eumenides, who are the Furies, are called in Greek the Gracious Ones).» — Lévi explica el nombre de Lucifer como antífrasis, con el paralelo de las Euménides.
«Hell has then no other government than that fatal law which punishes perversity and corrects error, for the false Gods only exist in the false opinion of their adorers.» — el fragmento de Lévi disuelve el infierno en una ley y niega existencia a los falsos dioses fuera de la opinión de sus adoradores.
«For the Wise, Heaven is the Supreme Reason, and Hell is Folly.» — la lectura que Lévi propone del cielo y del infierno.
«In order to evoke Phantoms it is sufficient to intoxicate oneself or to render oneself mad; for Phantoms are ever the companions of drunkenness and of vertigo.» — Lévi separa el fantasma, que se obtiene por embriaguez, del espíritu superior, que pide sabiduría.
«We can also arrive at hallucination by mingling together wakefulness and sleep by the graduated use of narcotics; but such actions are crimes against nature.» — Lévi describe la vía narcótica y la condena en la misma frase.
«Wisdom chaseth away Phantoms, and enables us to communicate with the Superior Spirits by the contemplation of the Laws of Nature and the study of the Holy Numbers.» — la vía que Lévi opone a la del fantasma.
«Do thou, O my son Roboam, remember, that the Fear of Adonai is only the beginning of Wisdom.» — el fragmento de Lévi adopta la voz de Salomón a Roboam, y donde la Clave pone el temor como fundamento, Lévi lo pone solo como comienzo.
«But learn to triumph thyself over Fear by Wisdom, and the Spirits will descend from Heaven to serve thee.» — la continuación de esa corrección: el temor se supera por la sabiduría.
«The Schema is one, its columns are two, its power is three, its form is four, its reflection giveth eight, which multiplied by three giveth unto thee the twenty-four Thrones of Wisdom.» — el cómputo con que el fragmento de Lévi deriva los veinticuatro tronos.
«Thou shalt write these Names upon Thirty-six Talismans, two upon each Talisman, one on each side.» — los treinta y seis talismanes del fragmento de Lévi, a dos nombres por pieza.
«Edited and transcribed from British Library manuscript Lans. 1202 by Joseph H. Peterson. Description in British Library catalog: Lansdowne 1202 4to. Les vraies Clavicules du. Roi Salomon. Par Armadel. This book is elegantly written in a modern French hand, and ornamented with neat drawings of numerous talismans and other implements used in the practice of Magick, of which art this seems to be a very complete treatise. At fo. 179 is another work,entitled "Le Livre d'Or, touchant les vertus et les caracteres des Poeaumes du Prophete David," concluding with the Athanasian Creed.» — la cabecera del apéndice de Armadel: Peterson transcribe el Lansdowne 1202 y copia la descripción del catálogo de la British Library, que fecha la letra como francesa moderna.
«At the end are some short extracts from the Grimorium Verum with the seals of evil spirits, which, as they do not belong to the Key of Solomon proper, I have not given. For the evident classification of the 'Key' is in two books and no more.» — Mathers, citado por Peterson, da su razón para omitir el final del Lansdowne 1202: no pertenece a la Clave, que consta de dos libros y no más.
«Indeed this text does bear an affinity with the Grimorium Verum.» — Peterson concede el punto a Mathers sobre el parentesco del texto de Armadel con el Grimorium Verum.
«English translation by Karl Niedershuh, copyright © 2004, used with permission.» — el apéndice de Armadel no lo traduce ni Mathers ni Peterson, sino Karl Niedershuh.
«the spirits are the princes who name themselves Lucifer, Belzébut, Elestor, and their companions.» — del texto de Armadel, no de la Clave: los tres príncipes que encabezan su jerarquía.
«The inferiors which are subject to Lucifer inhabit Europe and Asia, those which are subject to Belzébut inhabit America.» — el texto de Armadel reparte el mundo entre sus príncipes por continentes, América incluida.
«They appear to their subjects in the form of a horse, a serpent, or a goat with a big muzzle, and to their chiefs in their proper shape.» — la doctrina de Armadel sobre la forma en que esos espíritus aparecen, distinta según a quién.
«With regard to the wand, it must be of hazel, gathered when the Sun enters into Gemini, in the day and hour of Saturn, the moon waxing.» — la varita de Armadel se corta con el Sol en Géminis y en hora de Saturno, donde la Clave manda hora de Mercurio al amanecer.
«It is necessary to write or engrave at the two ends these Hebrew letters: [too badly corrupted for translation, but most likely YHVH].» — el corchete es del traductor, que declara ilegible el hebreo y propone su lectura.
«In order to master this science one must have a fear of God, to be pure of heart and soul, and to not be devoted to pleasures of the flesh.» — la True Key of Solomon atribuida a Armadel repite la condición moral con que abre la Clave.
«Orifiel is closest to the domicile of God, and is the Prince of all after God.» — el texto de Armadel encabeza con Orifiel sus trece Inteligencias celestes, cada una con sus enseñanzas.
«This is followed by the Book of 12 Rings, and Le Livre d'Or.» — Peterson enumera lo que sigue en el manuscrito, y de ahí salen los apéndices siguientes de esta edición.
«Translated by Sarah Kane French 2010» — hay una TERCERA mano de traducción en este testimonio, además de Mathers y Niedershuh: la de SKF sobre el catálogo de pentáculos del Lansdowne.
«This pentacle is not found in Mathers' edition.» — la marca con que el apéndice de pentáculos del Lansdowne señala lo que la edición inglesa no trae.
«Not found in Mathers. Compare second seal of Mars from The Magical Calendar.» — el mismo apéndice remite algunos de esos pentáculos al Magical Calendar.
«In the same chapter Agrippa names Tiriel and Taphthartharath as the spirit of Mercury, and the Intelligence of Mercury respectively.» — el apéndice apoya en Agrippa la adscripción planetaria de esos pentáculos tardíos.
«Characters of the twelve Rings in which one imprisons a Spirit for all that one wants.» — la cabecera del Libro de los Doce Anillos, otro apéndice del Lansdowne y no parte de la Clave.
«When you wish to use the rings, it is necessary to recite the following prayer and exorcism with sincerity when you make the figure on the stone, and the name of the Spirit on the Earth and being exorcised, demand of them what you desire.» — el rito de los Doce Anillos, cada uno hecho en una mansión lunar distinta y con su piedra y su palabra.
«translated by F. C. Conybeare» — el último apéndice es el TESTAMENTO DE SALOMÓN en la traducción de Conybeare: otra obra salomónica, reproducida entera, cuya materia —Ornias, Beelzeboul, Asmodeo, los treinta y seis kosmokratores, el anillo pentalfa— no es la de la Clave.
«This conjuration is almost identical with one given in the Lemegeton, or Lesser Key, a different work, also attributed to Solomon.» — Mathers señala en nota que la gran conjuración del Libro I es casi la misma que una del Lemegeton, obra distinta y también atribuida a Salomón.
«The four names in the arms of the cross are:— Seraph, Kerub, Ariel, and Tharsis; the four rulers of the elements.» — nota de Mathers: los cuatro regentes elementales de este pentáculo son Seraph, Kerub, Ariel y Tharsis, serie distinta de la de Chasan, Arel, Phorlakh y Taliahad del séptimo del Sol.
«Mathers inserts Lans. 1203, chapter 18 at this point (consecration of the book). -JHP» — el rito de consagración del libro que trae la cadena castellana es una inserción de Mathers desde el Lansdowne 1203, y Peterson la retira: por eso no está en el cuerpo de este testimonio.
«The letter Tau represents the cross, and in 10862 Add. MSS. in the drawing of the circle, the Hebrew letter is replaced by the cross; In 1307 Sloane MSS. by the T or Tau-Cross. -SLM» — Mathers lee la Tau del círculo como cruz y documenta que dos testimonios la dibujan así.
«Mich. 276 shows the Hebrew letter Tau in place of the 4 crosses. (Mathers' version of the drawing uses both crosses and Taus.)» — Peterson señala que la lámina de Mathers mezcla las dos formas que los testimonios traen por separado.
Conceptos tratados
Círculo mágico (circulus) — Figura ritual indispensable: dos círculos concéntricos separados, con la letra Tau y los cuatro nombres divinos entre ellos; abertura al Norte.
Horas planetarias — Cada uno de los siete planetas gobierna un día y una sucesión cíclica de 24 horas, en orden descendente.
Pentáculo (sello-síntesis) — Cuarenta y cuatro medallones planetarios (7/7/7/7/5/5/6) con metal y color propios, llevados sobre el pecho bajo velo de seda.
Agua Exorcizada — Agua bendita empleada en la purificación del Maestro y los discípulos antes del rito.
Tetragrammaton (el Nombre de cuatro letras) — El nombre IHVH se sitúa entre el Este y el Sur del círculo; los otros tres nombres ocupan los demás cuadrantes.
Pergamino Virgen — Dos clases — virgen y no nacido —, preparado con caña de junco, cordón de doncella y guarda de seda.
Evocación (llamar y constreñir espíritus) — Los espíritus comparecen en tres órdenes —soldados con lanza y escudo, barones y duques, y el Rey con músicos y coro—, y al Rey coronado se le muestran los pentáculos descubiertos.
Necromancia (nigromancia) — Los días y horas de Saturno sirven para llamar a las almas del Hades, y solo a las de quienes murieron de muerte natural; la noche se declara el tiempo propio de la necromancia.
Secreto (lo que se jura no fijar por escrito) — La oscuridad del texto se declara querida por Dios como resguardo, y el libro exige de quien lo reciba fidelidad, discreción y pericia; el capítulo de las imágenes astrológicas manda guardarlo en secreto.
Sefirot (las diez numeraciones) — La conjuración recorre los nombres divinos atribuidos a las diez sefirot, de EHEIEH a ADONAI, y Mathers lo hace notar en nota al pie.
Ein Sof (el Infinito) — Todo carácter se cierra con AIN SOPH, que la obra glosa como lo Infinito.
Gematría (aritmética de las letras) — El cuadrado SATOR del segundo pentáculo de Saturno se cuenta como veinticinco letras más la unidad: veintiséis, el valor numérico de IHVH.
Cuatro elementos (fuego, aire, agua, tierra) — Los espíritus se clasifican por el elemento del que fueron creados y comparecen con el fenómeno que les toca; en los brazos de la cruz de un pentáculo van Seraph, Kerub, Ariel y Tharsis, los cuatro regentes elementales.
Grimorio (libro de magia) — Peterson abre su introducción llamándola el más famoso e importante de todos los grimorios, y separa el género de la Clave del de las obras goéticas confundidas con ella.
Goetia (γοητεία, arte goético) — Waite reprocha a Mathers haber extirpado cuanto pudo las porciones goéticas por tenerlas por interpolaciones; Mathers declara él mismo haber omitido uno o dos experimentos derivados de dos obras goéticas.
Cadena de transmisión (quién tomó de quién) — La obra narra su propia transmisión: Salomón a Roboam, el cofre de marfil en el sepulcro, los filósofos babilonios que no la entienden, y Iohé Grevis a quien el ángel la hace clara.
Mansiones lunares (los 28 sectores del recorrido de la Luna) — Solo en el apéndice del Libro de los Doce Anillos, que Peterson reproduce del Lansdowne: cada anillo se hace en una mansión lunar distinta, con su metal, su piedra y su palabra.