Goetia

«These be the 72 Mighty Kings and Princes which King Solomon Commanded into a Vessel of Brass» — el verbatim añade el vaso de bronce que la historia marco hace central.

«The Secret Seal of Solomon, wherewith he did bind and seal up the aforesaid Spirits with their legions in the Vessel of Brass.»

«and in addition by these seven great names wherewith Solomon the Wise bound thee and thy companions in a Vessel of Brass, ADONAI, PREYAI or PRERAI, TETRAGRAMMATON, ANAPHAXETON or ANEPHENETON, INESSENFATOAL or INESSENFATALL, PATHTUMON or PATHATUMON, and ITEMON» — los siete nombres de la cadena del vaso, cada uno con su variante; grafías tal cual del impreso, sin cotejo contra el facsímil.

La historia del vaso se enuncia dos veces en el catálogo, y el propio texto invoca el paralelo de «The Fisherman and the Jinni» de Las mil y una noches para el genio encerrado en el vaso de bronce.

«Magic is the Highest, most Absolute, and most Divine Knowledge of Natural Philosophy.»

«Origen saith that the Magical Art doth not contain anything subsisting.»

Las definiciones preliminares citan a Apolonio de Tiana —«Apollonius Tyannaeus only exercised the Natural Magic, by the which he did perform wonderful things»— y a Filón Hebreo, para quien la magia verdadera «is so far from being contemptible that the greatest Monarchs and Kings have studied it».

El texto cita a «the Fraternity of the Rosie Crusians», que «thought it not fit to style themselves Magicians, but rather Philosophers» — un texto que se dice salomónico y nombra a los rosacruces arrastra su terminus post quem; se consigna sin decidir.

La magia opera por la «inward and occult virtue» de las cosas, por la que los agentes obran sobre los pacientes; el «milagro» parece sobrenatural pero nunca lo es de verdad.

«Magic is the Highest, most Absolute, and most Divine Knowledge of Natural Philosophy, 7 advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true Agents 8 being applied to proper Patients, 9 strange and admirable effects will thereby be produced.» — la definición preliminar; los números son llamadas de nota del impreso.

«This Noble Science often degenerateth, from Natural becometh Diabolical, and from True Philosophy turneth unto Nigromancy. 11 The which is wholly to be charged upon its followers, who, abusing or not being capable of that High and Mystical Knowledge do immediately hearken unto the temptations of Sathan, and are misled by him into the Study of the Black Art. Hence it is that Magic lieth under disgrace, and they who seek after it are vulgarly esteemed Sorcerers.» — la degeneración se carga a los seguidores, no al arte.

El LEMEGETON VEL CLAVICULA SALOMONIS REGIS se presenta como la totalidad del arte de Salomón en CINCO libros: la Goetia (espíritus malignos), la Theurgia-Goetia (mezcla de buenos y malos), el Pauline Art (horas planetarias y signos), el Almadel (los 360 grados del zodíaco) y el Ars Nova o Ars Notaria — oraciones reveladas por el ángel Miguel, de quien «he also received many brief Notes written with the Finger of God».

«THE BOOK HELISOL» — figura como nombre alternativo del conjunto, y «THE BOOK OF EVIL SPIRITS» como nombre alternativo de la Goetia.

«He maketh them to run that stand still, and bringeth back runaways.» — Agares, Duque bajo el Poder del Este, viejo sobre un cocodrilo con un halcón en el puño.

«He is a mighty King and terrible» — Beleth, que cabalga un caballo pálido precedido de trompetas y exige varita de avellano, anillo de plata en el dedo medio de la mano izquierda y triángulo.

«is Paimon, a Great King, and very obedient unto LUCIFER. He appeareth in the form of a Man sitting upon a Dromedary with a Crown most glorious upon his head. There goeth before him also an Host of Spirits, like Men with Trumpets and well sounding Cymbals, and all other sorts of Musical Instruments.» — Paimon, obediente a Lucifer, sobre un dromedario.

Asmoday: Rey de tres cabezas bajo la autoridad del rey Amaymon; otorga artes y «He maketh one Invincible».

«He is a Terrible, Great, and Powerful King. He appeareth with three Heads: the first is like that of a Bull; the second is like that of a Man; the third is like that of a Ram. He hath the Tail of a Serpent, and Flaming Eyes. He rideth upon a furious Bear, and carrieth a Boshawk upon his Fist. He speaketh with a hoarse Voice, giving True Answers of Things Past, Present, and to Come.» — Balam, de tres cabezas y cola de serpiente.

«He giveth excellent Familiars, and governeth 50 Legions of Spirits. Note well that this King Belial must have Offerings, Sacrifices and Gifts presented unto him by the Exorcist, or else he will not give True Answers unto his Demands. But then he tarrieth not one hour in the Truth, unless he be constrained by Divine Power.» — Belial exige ofrendas, sacrificios y dones; el carro de fuego y los dos ángeles se describen unas líneas antes, en la misma plana.

«He maketh Men Witty. He can turn Wine into Water, and Blood into Wine, also Water into Wine» — Zagan, Gran Rey y Presidente, toro alado; de él dice el texto «He maketh Men Witty».

«appeareth like the Bird Phoenix, having the Voice of a Child» — Phenex.

«He is a Great Earl; and appeareth at first in the Form of a Crow» — Raum.

«His Office is to teach the Arts of Philosophy, Astrology, Rhetoric, Logic, Cheiromancy, and Pyromancy»

«Barbatos. He is a Great Duke, and appeareth when the Sun is in Sagittary, with four noble Kings and their companies of great troops. He giveth understanding of the singing of Birds, and of the Voices of other creatures, such as the barking of Dogs. He breaketh the Hidden Treasures open that have been laid by the Enchantments of Magicians. He is of the Order of Virtues» — Barbatos, bajo el Sol en Sagitario.

«He can turn all metals into Gold. He can give Dignities, and can confirm them unto Man. He speaketh with a, very clear and subtle Voice.» — Berith; el texto manda usar anillo para llamarlo, como con Beleth, unas líneas antes.

«Astaroth. He is a Mighty, Strong Duke, and appeareth in the Form of an hurtful Angel riding on an Infernal Beast like a Dragon, and carrying in his right hand a Viper. Thou must in no wise let him approach too near unto thee, lest he do thee damage by his Noisome Breath. Wherefore the Magician must hold the Magical Ring near his face, and that will defend him.» — Astaroth y el aliento nocivo del que protege el anillo mágico.

Bune, dragón triple: otorga riquezas, invisibilidad y el control de las sepulturas — el digest registra DOS láminas de su sello, la segunda «mejorada».

«Focalor, or Forcalor, or Furcalor. He is a Mighty Duke and Strong. He appeareth in the Form of a Man with Gryphon’s Wings. His office is to slay Men, and to drown them in the Waters, and to overthrow Ships of War, for he hath Power over both Winds and Seas; but he will not hurt any man or thing if he be commanded to the contrary by the Exorcist. He also hath hopes to return to the Seventh Throne after 1,000 years.» — Focalor, con alas de grifo, y su esperanza de volver al Séptimo Trono.

«Vepar, or Vephar. He is a Duke Great and Strong and appeareth like a Mermaid. His office is to govern the Waters, and to guide Ships laden with Arms, Armour, and Ammunition, etc., thereon. And at the request of the Exorcist he can cause the seas to be right stormy and to appear full of ships. Also he maketh men to die in Three Days by Putrefying Wounds or Sores, and causing Worms to breed in them.» — Vepar, sirena que gobierna las aguas.

Marchosias cambia de lobo alado a forma humana y dijo a Salomón «that after 1,200 years he had hopes to return unto the Seventh Throne».

«Gremory, or Gamori. He is a Duke Strong and Powerful, and appeareth in the Form of a Beautiful Woman, with a Duchess’s Crown tied about her waist, and riding on a Great Camel. His Office is to tell of all Things Past, Present, and to Come; and of Treasures Hid, and what they lie in; and to procure the Love of Women both Young and Old.» — Gremory, en la p. 30 y no en la 31.

«Furcas. He is a Knight, and appeareth in the Form of a Cruel Old Man with a long Beard and a hoary Head, riding upon a pale-coloured Horse, with a Sharp Weapon in his hand. His Office is to teach the Arts of Philosophy, Astrology, Rhetoric, Logic, Cheiromancy, and Pyromancy, in all their parts, and perfectly.» — Furcas, el único Caballero del catálogo.

Camio interpreta las voces de los animales; «He was of the Order of Angels, but now ruleth over 30 Legions of Spirits Infernal».

Uvall aparece como dromedario y «habla egipcio»; de la Order of Potestates.

«is Shax, or Shaz (or Shass). He is a Great Marquis and appeareth in the Form of a Stock-Dove, speaking with a voice hoarse, but yet subtle. His Office is to take away the Sight, Hearing, or Understanding of any Man or Woman at the command of the Exorcist; and to steal money out of the houses of Kings, and to carry it again in 1,200 years. If commanded he will fetch Horses at the request of the Exorcist, or any other thing. But he must first be commanded into a Triangle, Ò, or else he will deceive him, and tell him many Lies.» — Shax; los 1.200 años son suyos, no de Marchosias.

«all kinds of Birds to fly before the Exorcist, singing and drinking as natural Birds do. He governeth 30 Legions of Spirits, being himself a Great Marquis.» — el cierre del párrafo de Decarabia, que empieza en la plana anterior.

«Dantalion. He is a Duke Great and Mighty, appearing in the Form of a Man with many Countenances, all Men’s and Women’s Faces; and he hath a Book in his right hand. His Office is to teach all Arts and Sciences unto any; and to declare the Secret Counsel of any one; for he knoweth the Thoughts of all Men and Women, and can change them at his Will.» — Dantalion, de muchos rostros.

«Andromalius. He is an Earl, Great and Mighty, appearing in the Form of a Man holding a Great Serpent in his Hand. His Office is to bring back both a Thief, and the Goods which be stolen; and to discover all Wickedness, and Underhand Dealing; and to punish all Thieves and other Wicked People and also to discover Treasures that be Hid.» — Andromalius, el espíritu 72.

«He governeth 30 Legions of Spirits, and this is his Seal, etc.» — la fórmula de cierre estándar de cada entrada del catálogo.

Mecánica común del catálogo: el sello de cada espíritu se lleva como lamen «antes de su aparición»; la obediencia del espíritu depende del sello; y el triángulo encierra a ciertos espíritus «y evita que mientan».

«The spirits of the Goetia are portions of the human brain.» — la tesis psicologizante de Crowley, en verbatim.

Crowley describe las operaciones ceremoniales como rituales sensoriales — vista, sonido, olfato, gusto, tacto y mente — que alteran el cerebro; «Their seals therefore represent (Mr. Spencer’s projected cube» — métodos para estimular áreas cerebrales específicas.

Crowley liga los perfumes a letras del alfabeto para las fórmulas cabalísticas, y da su ejemplo operativo: el «Spirit Cimieries», que al ser invocado estimula la facultad lógica.

«There is a lion in the way.» — Crowley; identifica además la varita mágica con el Mahalingam y despliega las velocidades cósmicas de Brahma y Vishnu.

El prefacio reproduce a Waite: «I beg leave to warn my readers that all persons who proclaim themselves to be Rosicrucians are simply members of pseudo-fraternities.» — Waite citado DENTRO de la edición; el digest no adjudica quién lo cita.

La narrativa del prefacio: el «Secret Chief of the Rosicrucian Order» ordenó la traducción; los adeptos malignos «S.V.A.» y «H.» conspiraron contra el Fra.; los Four Great Princes lo atacaron bajo influencias marciales; y la decisión de encargar la obra a Crowley se tomó consultando la Rota y los Books M. y Q.

Mathers figura como compilador y traductor principal; «G. H. Fra. D.D.C.F.» aparece listado por el extractor como persona DISTINTA — la identidad (es el motto de Mathers) queda para el facsímil, no se decide desde aquí.

La Invocación Preliminar — «Thee I invoke, the Bornless one.» — abre la edición con Mosheh como profeta que habla y el ángel de Paphro Osorronophris; es material añadido a la Goetia y el digest no adjudica quién lo incorporó.

Los paréntesis correctivos de las listas de nombres divinos (Zabbathi «should be Shabbathii», Hesel «should be Chesed», Hodben «should be Hod»…) son probable aparato filológico de Mathers — el traductor declarando corrupta la lista hebrea de su fuente —, sin verificar contra facsímil.

«it claims to be translated from the Hebrew, but its earliest perfect examples are in French of the seventeenth century, and no one has heard of the original.» — Waite sobre la declaración de origen hebreo y los ejemplares franceses del XVII.

«The Lemegeton is divided into four parts, which control the offices of all spirits at the will of the operator, from whom the ordinary conditions are exacted.» — Waite cuenta cuatro partes; el propio texto de la edición Mathers–Crowley también dice «In 4 parts» (p. 13), de modo que la lectura de cinco no la sostiene esta fuente.

«it is the subject of continual reference by demonologists like Wierus, under the style of the sorcerer’s Liber Spirituum, and it is from this source that the scornful sceptic who was the pupil of Agrippa, derived his Pseudomonarchia Dæmonum, with, however, significant variations from the known copies.» — la línea de descenso que traza Waite.

«Sloane 2731 is a very neat MS., begun on January 10, 1676, and containing the entire Lemegeton, or Lesser Key of Solomon, in English.» — el manuscrito está en la p. 55, no en la 56.

«As an act of revenge, he published under his own name a British Library manuscript, the ‘Lemegeton; Clavicula Salomonis or the Little Key of Solomon’, which consisted of a list of spirits and their characters, that Mathers had transcribed.» — Davies data el episodio en 1904 y lo llama acto de venganza.

«Este conjuro es casi idéntico a uno dado en el Lemegeton o Clave Menor, una obra diferente que también se atribuye a Salomón, publicada en esta colección con el título Goecia. La Clave Menor del Rey Salomón. El Libro de los Espiritus.» — nota del editor a la Clavícula mayor: la obra es distinta, y una de sus conjuraciones casi idéntica.

«In a manuscript codex by Dr. Rudd, which is in the British Museum, Hebrew names of these 72 Spirits are given; but it appears to me that many are manifestly incorrect in orthography. The codex in question, though beautifully written, also» — Mathers presenta los nombres hebreos del códice de Rudd (Figuras 81 a 152) y a la vez los objeta: es voz del editor, no del texto.

«Probably the Seals of Earls should be made of Iron, and those of Presidents in mixture either of Copper and Silver, or of Silver and Mercury; as otherwise the Metal of one Planet, Mars, is excluded from the List; the Metals attributed to the Seven Planets being: to Saturn, Lead; to Jupiter, Tin; to Mars, Iron; to the Sun, Gold; to Venus, Copper; to Mercury, Mercury and mixtures of Metals» — la enmienda del editor a la tabla de metales del texto, porque el hierro de Marte quedaba fuera.

«Given forth from our Mountain of A., this day of C.C. 1903 A. D.» — el prefacio se data en 1903 y no lo firma una persona sino la instancia que ordenó la traducción; la portada del volumen no lleva fecha.

«Ex Deo Nascimur. In Jesu Morimur. Per S.S. Reviviscimus.» — la divisa rosacruz con que se despide ese mismo prefacio.

«Mr. A. E. Waite writes (“Real History Of The Rosicrucians,” p. 426) : "I beg leave to warn my readers that all persons who proclaim themselves to be Rosicrucians are simply members of pseudo-fraternities, and that there is that difference between their assertion and the fact of the case in which the essence of a lie consists!» — la advertencia de Waite entra a la edición como cita dentro de una nota al pie, con obra y página.

«It is within the Editor’s personal knowledge that Mr. Waite was (and still is probably) a member of a society claiming to be the R.C. fraternity As Mr. Waite constantly hints in his writing that he is in touch with initiated centres, I think the syllogism, whose premises are given above, is fair, if not quite formal.-ED.» — quién cita a Waite queda resuelto por la firma: la nota es del editor, y no lo cita para asentir sino para devolverle la acusación.

«Hear Me, and make all Spirits subject unto Me: so that every Spirit of the Firmament and of the Ether; upon the Earth and under the Earth: on dry Land and in the Water: of Whirling Air, and of rushing Fire: and every Spell and Scourge of God may be obedient unto Me.» — el estribillo operativo de la Invocación Preliminar, material añadido a la Goetia y ordenado por elementos y regiones.

«“The Heart Girt with a Serpent” is My Name» — el cierre de la serie de autopredicaciones de esa misma invocación, en la que el operador habla en primera persona como el Sin Nacimiento.

«To me, then, it remains to raise the Alf Laylah wa Laylah into its proper place» — Crowley abre su ensayo poniendo Las mil y una noches a la altura de la Biblia como texto que rinde arcanos si se lo lee cabalísticamente.

«Now, this fact is our base. What is the cause of my illusion of seeing a spirit in the triangle of Art? Every smatterer, every expert in psychology, will answer: “That cause lies in your brain.» — el paso del que sale su tesis: concede la ilusión y pregunta por su causa, en vez de negar el fenómeno.

«Thought is a secretion of the brain (Weissmann). Consciousness is a function of the brain (Huxley).» — las dos autoridades fisiologistas que Crowley pone al pie para sostener el paso anterior.

«These consist of (1) Sight. The circle, square, triangle, vessels, lamps, robes, implements, etc. (2) Sound. The invocations. (3) Smell. The perfumes. (4) Taste. The Sacraments. (5) Touch. As under (1). (6) Mind. The combination of all these and reflection on their significance.» — Crowley desglosa el ceremonial en seis vías sensoriales y reparte los instrumentos del libro entre ellas.

«The names of God are vibrations calculated to establish: (a) General control of the brain. (Establishment of functions relative to the subtle world.) (b) Control over the brain in detail. (Rank or type of the Spirit.) (c) Control of one special portion. (Name of the Spirit.)» — Crowley reasigna los tres niveles del formulario —nombres divinos, rango, nombre propio— a tres grados de control cerebral.

«Solomon promises us that we can (1) obtain information; (2) destroy our enemies; (3) understand the voices of nature; (4) obtain treasure; (5) heal diseases, etc.» — Crowley toma cinco poderes del catálogo, dice haberlos tomado al azar, y los reinterpreta uno por uno en clave psicológica.

«Ah! Mr. Waite, the world of Magic is a mirror, wherein who sees muck is muck.» — el ensayo interrumpe su exposición para volver contra Waite; es la segunda vez que la edición lo nombra en dos planas.

«Our Ceremonial Magic fines down, then, to a series of minute, though of course empirical, physiological experiments, and whoso will carry them through intelligently need not fear the result.» — la conclusión del ensayo: el ceremonial reducido a experimento fisiológico, con la garantía de inocuidad como corolario.

«This Preliminary Definition of Magic is found in very few Codices, and is probably later than the body of the work.» — nota sin firma; por su asunto, cotejo de códices, es del traductor: la definición con que abre el libro se declara añadido tardío y minoritario en los manuscritos.

«This is taken from several MS. Codices, of which the four principal variations are here composed together in parallel columns as an example of the close agreement of the various texts of the Lemegeton.» — la advertencia del traductor explica por qué la descripción introductoria se lee cuatro veces seguidas: son cuatro códices puestos en paralelo, no cuatro pasajes distintos de la obra.

«For in the whole work the differences in the wording of the various Codices are not sufficient to require the constant giving of parallel readings» — la misma nota dice por qué el procedimiento no se repite en el resto del libro.

«Or the Black Art, as distinct from mere Necromancy, or Divination by the Dead.» — nota del traductor que separa el arte negro de la mera adivinación por los muertos, allí donde el texto dice nigromancia.

«Or Dominions, as they are usually termed.» — nota del traductor que normaliza al uso corriente el nombre de la orden angélica de Paimon.

«To protect him from the flaming breath of the enraged Spirit; the design is given at the end of the instructions for the Magical Circle, etc., later on in the Goetia.» — la nota del traductor explica para qué sirve el anillo de plata de Beleth y remite al diagrama del final; el texto no lo decía.

«In one Codex of the seventeenth century, very badly written, it might be read "Ox" instead of "Wolf." - TRANS. [For me he appeared always like an ox, and very dazed.» — la nota lleva las dos voces marcadas: Mathers, firmando TRANS., da la variante del códice y Crowley, firmando ED., añade entre corchetes su propia experiencia. Es el lugar donde mejor se distinguen.

«Or “with the Head of a Lion,” or “having a Lion his Head,” in some Codices.» — variante de códice para la forma de Vine, dada sin elegir entre las tres.

«He can nowadays converse in sound though colloquial Coptic.-ED.» — firmada ED., esto es Crowley: donde el texto dice que Uvall habla egipcio imperfecto, el editor apostilla.