Lemegeton Clavicula Salomonis

«The Lemegeton is a popular handbook of sorcery known from the 17th century» — [PETERSON] la presentación del conjunto.

«which containeth all the names, orders and offices of all the spirits that ever he hadd any converse with, with the seales or Characters belongeing to Each spirit, and the manner of calling them forth to [visible] appearance, in 5 Parts, called Books» — [TEXTO] y la lista de los cinco libros, en el propio grimorio.

«The title Lemegeton was no doubt adopted from a reference cited in Ars Notoria, which describes it as Solomon's “treatise of spiritual and secret experiments” (tractu spiritualium & secretorum experimentorum). See page 170 below» — [EMENDMENTS] Peterson RETRACTÓ la tesis del nombre acuñado por ignorancia; esta es la que la sustituye, en su fe de erratas posterior a la publicación.

«The name Lemegeton was probably naively invented because of the compiler’s ignorance of Latin. Add: Other manuscripts not utilized include Sloane 3824, titled “Longobardus”, “He appeareth when the Sun is in some of the Southern signs, in a human shape.” Add footnote: This spirit occurs as one invoked into a crystal in order to discover a thief, treasure, etc. variously given as Andromalcum, Andromalce, and Andrewemalcus. See Sloane 3847 fol. 17r-18r for an example. ... in time of acction &c. Sa al) “(in Hebrew letters should read: “(in Hebrew letters)” 133 , ’ Ssh ik Mal should read: thou art PART I: OF THE ARTE should read: PART II: THE ART THEURGIA GOETIA GOETIA Add the following drawing: ) 114,115 a 26 v ¢ 130, |. 17 1 should read: signall [i.e. extraordinary] should read: Panael Procell should read: Procell{Pucel] (20. Byleth] should ircad: justecit {23. Belial] [date eS should read: didicisse should read: Mechiel Add: The formulas below differ somewhat from Paracelsus’ original, Sudhoff, Paracelsus: Samtliche Werke. Abt. 1, Bd. 14: Das Volumen primum der Philosophia magna, Oldenbourg: Miinchen [u.a.] 1933: Aries: Iron 1 Lot, Gold half Lot, Silver 1 Dr., Copper half Dr.; Taurus: Copper 1 Oz., Iron half Oz., Tin 1 Dr., Gold 2 Oz.; Virgo: Copper 1 Dr., Gold half Oz., Silver 2 Dr., Tin half Dr; Aquarius: Gold 1 Lot, Silver 1 Oz., Lead 2 Dr., Iron 1 Dr.; Pisces: Gold 1 Dr., Silver 2 Dr, Tin 4 Dr., Iron 1 Dr., Copper 1 Dr. Paulina basically follows Turner's translation, except for mistakenly omitting Silver in the seal of Aries. 137, footnote 116 cel eee (43. Focalor] should read: <three> [thirty] legions (52. fistit Amduscias] Cy LE [62. Balam] responet should read: respondet» — [PETERSON] y la tesis que esa enmienda retira.

«for so Solomon also saith in his Treatise Lemegeton, that is, in his Treatise of Spiritual and Secret Experiments» — [TEXTO/Turner] el pasaje de la Ars Notoria en que Peterson apoya la tesis nueva.

«The oldest book of the collection, Ars Notoria, is a Medieval grimoire of the Solomonic Cycle» — [PETERSON] la Ars Notoria como la pieza más vieja.

«In a 1531 list of magical texts, Heinrich Cornelius Agrippa mentioned three of the books of the Lemegeton in the same breath, Ars Almadel, Ars Notoria, and Ars Paulina» — [PETERSON] Agrippa enumerándolas juntas en 1531.

«Thus the bulk of the materials were possibly collected together before 1531» — y lo que Peterson deduce de ello.

«The spirits in Part 1 of Ars Paulina coincide exactly with those found in Book 2 of Trithemius’ Steganographia» — [PETERSON] la coincidencia exacta de espíritus con el libro segundo de la Steganographia.

«It should be noted that Trithemius’ conjurations are actually his examples of hidden writing (“steganography”) and do not correspond with the conjurations found in Theugia Goetia» — y su límite, en la misma plana: las conjuraciones NO coinciden.

«In this following Treatise you have 31 names» — [TEXTO] los treinta y un reyes de la Theurgia Goetia.

«These spirits [being aerial] are by nature good and evill» — y su naturaleza mezclada.

«spirits, partly good and partly evill, weh is called Theurgia Goetia being all spirits of the ayre» — y la introducción del propio grimorio, donde el «aerial» también va entre corchetes: en esta edición el corchete marca lo que NO está en el manuscrito base.

«Make the Almadel of pure white wax, but [the others must be3] colloured sutable to the altitude [as will be shown]; it is to be four squares [square], and six Inches» — [TEXTO] el tablero de cera: la fuente dice cuadrado de seis pulgadas, no de cuatro por seis.

«Ars Almadel is also found in the Hebrew manuscripts of the Key of Solomon (ed. Gollancz), Sepher Maphteah Shelomoh (1914, fol. 20b), and in Oriental MS 6360, a Hebrew manuscript recently acquired by the British Library» — [PETERSON] y su presencia en los manuscritos hebreos.

«The first book, Goetia, corresponds closely with the catalog of demons published by Johann Weyer as Pseudomonarchia daemonum, included as an appendix to his De Praestigiis Daemonum (1563)» — [PETERSON] la Pseudomonarchia como apéndice del De praestigiis.

«Weyer referred to his source manuscript as Liber officiorum spirituum, seu Liber ductus Empto» — y la fuente que Weyer declara.

«In Weyer’s text, there are no demonic seals, and the demons are invoked by a simple conjuration, not the elaborate ritual found in the Lemegeton» — [PETERSON] la ausencia de sellos demoníacos en Weyer, y su conjuración simple.

«The Goetia does, in fact, seem dependant on Scot, faithfully copying his frequent mistranslations, elaborations, and omissions» — [PETERSON] la adjudicación de la derivación: apunta a Scot, el traductor inglés de Weyer.

«A possible exception is a passage in the description of Valefar (spirit 6) that, in Weyer’s Latin, reads “& capite latronis.” The Goetia renders this “a man’s head lowring,” while Scot reads “the head of a thief» — y la prueba concreta en que la apoya.

«The most striking difference between Weyer’s text and the Goetia is the order of spirits. I see no explanation for the difference; it’s almost as if a stack of cards got scrambled» — [PETERSON] y su abstención sobre el desorden de los espíritus.

«Note that the third spirit in the Goeria, Vassago, is not found in Weyer. The last three spirits in the Goetia, Seere, Dantalion, and Andromalis, are also not found in Weyer» — [PETERSON] los cuatro espíritus que no están en Weyer.

«There were certeine necromancers that offered sacrifices and burnt offerings unto him; and to call him up, they exercised an art, saieng that Sa/omon the wise made it. Which is false: for it was rather Cham, the sonne of Noah, who after the floud began first to invocate wicked spirits» — [WEYER/SCOT] la negación de la autoría salomónica, del siglo XVI: cuelga del espíritu 36, Gaap, y niega que Salomón hiciera ESE arte.

«In the prefatory note, Crowley claims the work is “a translation ... done, after collation and edition, from numerous MSS in Hebrew, Latin, French and English» — [PETERSON] lo que alega Crowley.

«In reality, Mathers’ manuscript sources were all in English, none of which Crowley bothered to check before making the assertion» — y lo que Peterson objeta.

«Crowley's contribution to the volume was minor, consisting of an essay,30 a version of the conjurations rendered into John Dee’s “Enochian or Angelic language,” some minor annotations, a “Preliminary Invocation,” prefatory note, and a Magical Square» — [PETERSON] la contribución de Crowley.

«Note none of the manuscripts ever use the word “evocation,” so this may be an innovation of Mathers» — [PETERSON] «evocation» como posible innovación de Mathers, dicho con «may be».

«Unfortunately, Waite’s book does, in fact, suffer from many defects. His transcriptions and drawings are not reliable, and his translations are often misleading, inaccurate, and confusing» — [PETERSON] los defectos que le imputa a Waite.

«Waite’s intention seems to have been to present the worst examples he could find of magical texts in order to discredit the genre» — y el motivo que le atribuye.

«he included a scathing review of Waite’s efforts, but his critique is without substance. Moreover, his argument with Waite was personal and chronic» — y, en la misma plana, la defensa de Waite frente a la reseña de Crowley.

«Likewise, the magical circle is based on Agrippa’s “Scale of the Number Ten» — [PETERSON] el círculo sobre la Escala del Diez.

«The Triangle that Salomon commanded the disobedient spirits into; it is to be made two foot [feet] of [out] from the Circle and 3 foot [feet]-over» — [TEXTO] el triángulo: la fuente dice «disobedient», y da además la medida del lado.

«Furfur is a great earle, appearing as an hart, with a firie taile, he lieth in everie thing, except he be brought up within a triangle» — [WEYER/SCOT] y la propiedad de no poder mentir, que es de FURFUR, no una regla general del triángulo.

«It is dated 1712-1713. Note that Harley shares many readings with Sloane 3648. In fact, a dependence of both on a common ancestor can reasonably be established. Given the number of deviations from the majority, Harley 6483 is among the least reliable of the manuscripts» — [PETERSON] la datación del Harley 6483, con el juicio de fiabilidad que la acompaña.

«The major texts used for this edition have all been from the British Library Manuscript collection. They include Harley MS 6483, and Sloane MSS 2731, 3825, and 3648» — [PETERSON] los cuatro manuscritos de base.

«I have followed Sloane 3825 for this edition, except for the Ars Notoria. For the latter, the manuscripts are clearly dependent on Robert Turner’s translation. I have therefore used his 1657 printed edition as my primary source» — [PETERSON] la base textual declarada: el Sloane 3825 para todo, y la edición impresa de Turner de 1657 para la Ars Notoria.

«unfortunately, incomplete, makes arbitrary rearrangements in the text, has many careless mistakes, and omits all of Book 5. It is dated January 18, 1686» — y el juicio sobre el Sloane 2731, que el resumen del digest llamaba «fuente principal».

«It has the most consistently reliable readings of the available manuscripts as well and is interesting in that it contains a shorter version of The Notary Art, to which has been added the remaining portions as found in Robert Turner's translation» — [PETERSON] por qué elige el 3825.

«I have resisted the temptation to modernize the language» — [PETERSON] su política editorial.

«none of the editions I have reviewed are critical, and most rely only on a single manuscript» — y su juicio sobre el estado editorial del texto.

«These be the seaventy two Mighty kings or Princes wh King Salomon commanded into a vesall [vessel] of Brasse wth their Legions, of whome Belial Bileth122 Asmoday & Gaap wear the Cheefest, & it is supposed it was for their pride, for Salomon never declared why he thus bound them» — [TEXTO] el marco del vaso de bronce: el propio texto DECLARA que Salomón no dio razón.

«he by y¢ devine power cast Them all into a deep lake or hole in Babilon» — [TEXTO] y el lago de Babilonia.

«But only Belial who entered Into a certaine Image, and there gave answares to those whome [who] did offer sacrifice unto him as y» — [TEXTO] Belial, que queda fuera.

«These Bookes were first found in the Chaldean & hebrew tongues at Hierusalem, by a Jewish Rabbi, & by him put into the greeke Language, & from thence into y¢ Latine, as it is said» — [TEXTO] la cadena de transmisión que el propio grimorio declara: caldeo y hebreo, griego, latín, por un rabino judío en Jerusalén.

«Magick is the highest most absolute and divinest knowledge of Natural Philosophy advanced in its works and wonderfull operations by a right understanding of the inward and occult vertue of things, so that true agents being applyed to proper patients, strange and admirable effects will thereby be produced; whence magicians are profound & diligent searchers into Nature; they because of their skill know how to anticipate an effect which to the vulgar shall seeme a miracle» — [TEXTO/Rudd] la definición de magia en el prefacio del Harley 6483.

«Origen saith that the Magical Art doth not contain any thing subsisting, but although it should yet that must not be evil or subject to contempt or scorne; and doth distinguish the Natural Magick from that which is Diabolical» — y la distinción que apoya en Orígenes.

«Philo Hebreus saith that true Magick by which we come to the secret works of nature is so far from being contemptible that the greatest monarchs & Kings have studied it. Nay amongst the Persians none might reigne unlesse he were skilfull in this great Art» — y en Filón.

«This noble science often degenerates, and from Natural becomes Dia_ bolical, from true philosophy turns to Negromancy which is wholly to be charged uppon its followers» — [TEXTO/Rudd] la teoría interna de la degeneración: la culpa es de los seguidores, no del arte.

«And the fraternity of the Rosy Crucians thought it not fit to stile themselves Magicians, but philosophers, they are not ignorant Empiricks but learned and experienced physicians whose remedies are not only lawfull but divine» — y los Rosacruces, que prefieren llamarse filósofos.

«The first Altitude is called Chora Orientis or the East Altitude and to make any experiment in this Chora, it is to be done in the day and houre of the Sun» — [TEXTO] la primera Chora del Almadel.

«The Collour of the Almadel belonging to the first Chora is lilly [lily] white. To the second Chora a Perfect red Rose Collour; The 34 Chora is to be a green mixt with [a] white silver collour. The Fourth Chora is to be a black mixt with a little green of a sadd collour» — y los cuatro colores completos.

«all the other three Altitudes with their signes and princes have power over goods and riches, and can make any man Rich or poor, and as the first Chora giveth Encrease and maketh fruitfull, so these giveth decrease and Barrenness» — y la asimetría de oficios entre la primera y las otras tres.

«Therefore it is called, The Notary Art, because in certain brief Notes, it teacheth and comprehendeth the knowledge of all Arts» — [TEXTO/Turner] la definición del arte notoria.

«Because thou hast despised my Sacrament, and Polluted and derided my Holy things; I will take away part of thy Kingdome, and I will shorten the dayes of thy Children. And the Angel added, The Lord hath forbid thee to enter into the Temple 80 days, that thou maist repent of thy sin» — [TEXTO/Turner] el castigo a Salomón, con sus ochenta días.

«King Solomon.22 Ars Almadel is also found in the Hebrew manuscripts of the Key of Solomon (ed. Gollancz), Sepher Maphteah Shelomoh (1914, fol. 20b), and in Oriental MS 6360, a Hebrew manuscript recently acquired by the British Library.23 Johann Weyer seems to associate the art with an Arab magician of the same name.24 Robert Turner mentions a 15th-century manuscript in Florence.25 18 See Sepher Ha-Razim, translated by Michael A. Morgan (Chico, California: Scholars Press, 1983). I have also compared the lists of names with those found in the Book of the Angel Raziel, from Sloane MS 3846. 19 Lynn Thorndike, Magic and Experimental Science (New York: Columbia University Press, 1923), chapter xlix, pp. 279 ff. 20 Bibliothéque Nationale MS 7170A. See Robert Turner, Elizabethan Magic (Shaftesbury: Element, 1989), pp. 140-141. 21 For a modern edition, see The Magical Calendar, a synthesis of magical symbolism from the Seventeenth-Century Renaissance of Medieval occultism, translation and commentary by Adam McLean (Edinburgh: Magnum Opus Hermetic Sourceworks, 1979); revised edition Grand Rapids: Phanes Press, 1994). 22 See I. P. Couliano, Eros and Magic in the Renaissance (Chicago: University of Chicago Press, 1987), p. 167. 23 Described by Claudia Rohrbacher-Sticker, “Mafteah Shelomoh: A New Acquisition of the British Library,” Jewish Studies Quarterly, i (1993/4, pp. 263-270), and “A Hebrew Manuscript of Clavicula Salomonis, Part II,” The British Library Journal, vol. 21 (1995, pp. 127-136). 24 Weyer includes Almadel as one of the “Arab Throng” of “magicians of ill repute,” along with Alchindus and Hipocus; see Weyer, Witches, Devils, and Doctors in the Renatssance, p. 101. 25 Florence II-i1i-24; see Turner, Elizabethan Magic, p. 140.» — y su causa, que el propio texto declara.

«Written originally in Latine [by Apollonius, Leovitius, and others. Collected] and now Englished by R. Turner, Filomathes. (London: 1657» — [TURNER] la portada de 1657, con las grafías de la ſ larga que la capa de texto lee como f.

«be pleased to accept of this as a flower of the Sun; which I have transplanted from the copious Roman banks into the English soyle» — [TURNER] y la «flor del sol», que es suya en su propio prólogo.

«The fourth part of this Booke is called Ars Almadel Solomonis (sic],3 contayning 20 cheife spirits w“h governe the four Altitudes or the 360 degrees of the world & signes [zodiac] 8c. These twoo last orders of spirits is of good, and are called the true Theurgia, and it is to be sought affter by divine seeking» — [TEXTO] los veinte espíritus y los 360 grados del Almadel, cifra que el informe b2 daba por ausente del texto.

«the Friend and Successor of Solomon, that is, Apollonius» — [TEXTO/Turner] Apolonio como sucesor de Salomón en la Ars Notoria.

«a Servant of his House having found this book by chance, and being too much overcome with Wine in the Company of a Woman» — [TEXTO/Turner] y la duplicación del motivo de la embriaguez en el sirviente.

«The Nature of these 24 [four and twenty] Angells of the day and night changeth every day: and their offices is to doe all things that are attributed to the 7 planetts» — [TEXTO] la regla general de los ángeles horarios.

«Behold the Pentacle of Salomon which J have brought heare before thy presence» — [TEXTO] el pentáculo mostrado al espíritu; la «J» es lo que imprime la capa de texto.

«which is to be shewed to the spirits when they are appeared that [112v] they may be compelled to be obedient and take a humane shape» — y la figura hexagonal, que es la que fuerza obediencia y forma humana: son dos figuras distintas.

«Inscribitur vero a malefertato hoc hominum genere Officium spirituum, vel, Liber officiorum spirituum, seu, Liber dictus Empto. Salomonts, de principibus & regibus demoniorum, qui cogt possunt divina virtute humana. At mihi nuncupabitur Pseudomonarchia» — [WEYER] el título que Weyer dice que le da esa gente, y el que él le pone; el latín va corrompido en la capa de texto.

«Babilononians [Babylonians] woundering to see such a thing there, they went wholy into y¢ lake to brake [break] ye vesel open, suspecting to find a great Treasure; but when they hadd broken it open out flew all y cheefe spirits Immediately» — [TEXTO] cómo termina el marco del vaso de bronce: los babilonios lo abren buscando un tesoro y los espíritus principales escapan y vuelven a sus lugares.

«Thou art to observe first ye Moones age for y* working. The best dayes are when ye > is 2, 4, 6, 8,124 10, 12 or 14 dayes old, as Salomon sayeth, and no other dayes are profitable» — [TEXTO] la primera observancia que manda el grimorio: la edad de la Luna, con los días pares del 2 al 14 como únicos provechosos; la capa de texto pone > donde el impreso trae el símbolo lunar.

«The seals of those 72 kings are to be made in Mettalls, The cheefest King in ©, Marquisses in ), Dukes in @. Prelates in ¥, knights in h, & Presidents in ¥, & Earles in @ & D equally alike» — [TEXTO] la correspondencia entre rango del espíritu y metal del sello, que el texto da con símbolos planetarios que la capa de texto no resuelve.

«These 72 kings are under the power of Amaymon, Corson,126 Ziminiar,!27 & Goap [Gaap] w“ are kings ruling in ye 4 quarters128 East, West, North, & south, and are not to be called forth» — [TEXTO] los cuatro reyes cardinales que mandan sobre los setenta y dos, y la reserva de no convocarlos salvo en grandes ocasiones.

«The chife [chief] kings may be bound from 9 to 12 of ye Clock at noone & from 3 till sunset.» — [TEXTO] la primera de las franjas horarias por rango: los reyes principales solo se atan en esas dos ventanas del día.

«Counts or Earles may be bound in any hour of the day so [if] it be in woods or any other place where Men resort Not, or where No Noise is» — [TEXTO] y la que cierra la serie, que en vez de hora impone lugar: los condes se atan a cualquier hora, pero en bosques o sitios sin gente ni ruido.

«The circle of Salomon is to be made nine feet across, & the divine names are to be written around it, from Eheye to Levanah.» — el círculo de nueve pies con los nombres divinos de Eheye a Levanah; la frase entera va entre corchetes en la edición, es decir, suplida por Peterson desde otro manuscrito y ausente del manuscrito base.

«A figure of the Circlel [Circle] of Solomon [Salomon], that he made for to preserve himselfe from The malice of those evill Spirits &c.» — [TEXTO] la función que el propio texto le da al círculo: preservar a quien opera de la malicia de los espíritus, no dominarlos.

«it is for to preserve [the Exorcist] from danger, and allso to command by &c.» — [TEXTO] y la doble función de la figura pentagonal, que sí es de mando además de resguardo.

«This Ring is to be held before the face of the Exorcist to preserve him from The stinking fumes of spirits &c.» — [TEXTO] para qué sirve el anillo: se sostiene ante el rostro contra los humos hediondos del espíritu.

«This secreet seal is to be made by one that is cleane both Inward and outward,» — [TEXTO] la condición de pureza que el sello secreto impone a quien lo fabrica.

«he by it gained the love of all Manner of persons, and overcame in Battle, for neither weapon fire nor water could hurt him.» — [TEXTO] y lo que el texto atribuye a ese sello en manos de Salomón: amor universal, victoria e invulnerabilidad al arma, al fuego y al agua.

«The licence to depart O Thou spirit N. Because thou hast very diligently answered my demands and was ready and willing to come at my first call I doe hear licence thee to depart unto thy proper place without doeing any Injury or danger to any man or beast depart I say and be ever reddy to come at my call being duly Exorcised and conjured by y¢ sacred rites of Magicke.» — [TEXTO] la fórmula con que se despide al espíritu: lo licencia a su propio lugar sin daño a hombre ni bestia, y lo deja obligado a volver a la próxima llamada.

«After you have given the spirit licence [to depart] you are not to go out of y© Circle till they be gone and you have made prayers unto god ffor the great blessing he hath bestowed upon you in granting you your desiers and iitad delivering you from the malice of the Enemy the devill.» — [TEXTO] y lo que manda hacer después: no salir del círculo hasta que se hayan ido y se haya dado gracias.

«Nota [Note] you may command these spirits into the Brazen vessell as you doe into the Triangle saying That you forthwith appeare before this Circle in this vessell of Brasse in a faire and comely shape &c as is shewed before in the forgoing Conjurations &c.» — [TEXTO] y la equivalencia que el texto autoriza: el vaso de bronce puede sustituir al triángulo como sitio de aparición.

«with their seals and characters which are to be worne as a lamin on your breasts; for without that the Spirit that has appeared will not obey you, to do your will» — [TEXTO] la condición que el libro II impone desde su encabezado: sin el sello colgado al pecho como lamen, el espíritu aparecido no obedece.

«The offices of these spirits is all one, for what one can doe the other [others] can doe the same.» — [TEXTO] y lo que distingue al libro II del catálogo goético: aquí los oficios no se reparten, todos los espíritus pueden lo mismo.

«They can shew and discover all things that is hidd and done in the world: and can fetch and carry or doe any thinge that is to be done or is contained in any of the four Elements Fier, ayre, Earth and water &c allso [they can discover] the secrets of kings or any other person or persons let it be in what kinde it will.» — [TEXTO] y cuál es ese oficio único: descubrir lo oculto, obrar en los cuatro elementos y revelar los secretos de reyes o de cualquiera.

«They are governed by their princes, and each prince hath his place of abode in the points of the compass—as is shewed in the following figure; Therefore when you have a desire to call any of the kings or any of their Servants, you are to direct yourselfe to that point of the compass the Kinge hath his mansion or please [place] of abode, and you cannot well erre in your operations.» — [TEXTO] el principio que organiza todo el libro II: cada príncipe tiene mansión en un punto del compás, y el operador debe orientarse hacia ese punto al llamarlo.

«You may perceive by this figure that 20 of these kings have their first mantions [mansions] and continue in one place, and that ye other 11 are moveable [mobile] & are sometimes in one place sometime in another, and in some other times [they are] together more or less: therefore its no matter which way you stand with your face, when you have a desier to call any of them forth or their servants.» — [TEXTO] y su excepción, que el texto declara en seguida: de los treinta y un reyes, veinte tienen mansión fija y once son errantes, y para estos últimos la orientación deja de importar.

«Note: every prince is to observe his conjuration, yet all [are] of one forme, except the name and place of the spirit [being varied], for in that they must change and differ allso the seal of the spirits is to be changed accordingly.» — [TEXTO] la regla de composición de las conjuraciones del libro II: una sola forma, con el nombre, el lugar y el sello variando en cada caso.

«as for the garments and other materiall things they are [the same as] spoken of in the Booke Goetza.» — [TEXTO] y la remisión con que el libro II se ahorra el equipo ritual: vestiduras y demás se remiten al libro I. La equivalencia descansa en el corchete, es decir en material suplido por Peterson y ausente del manuscrito base; la capa de texto lee Goetia como Goetza.

«Carnesiell [Carnesiel?] is the most great and Cheefe Emporor Ruling in The East who hath, 1000 great Dukes and a 100 lesser Dukes under him,» — [TEXTO] el emperador del Este, primero de los cuatro cardinales del libro II, con mil duques mayores y cien menores.

«Note, Carnesiel, when he appears, day or night, [there] attends him 60000000000000 Dukes [spirits] but when you call any of these Dukes there never attend above 300 and sometimes not above 10 &c.» — [TEXTO] y la advertencia práctica que acompaña esas cifras astronómicas: llamando a un duque nunca acuden más de trescientos, y a menudo no más de diez.

«Caspiel!9 is the Great and Cheefe Emperor Ruling in the South who hath 200 great Dukes and 400 lesser Dukes under him, besides 1000200000000 ministering spirits, which are much Inferiour &c.» — [TEXTO] el emperador del Sur, con doscientos duques mayores y cuatrocientos menores.

«Demoriel?5 is the Great and Mighty Emperor of the North, who hath 400 great Dukes and 600 lesser Dukes with 70000080000900000 ‘111 [700,000,800,000,900,000] servants under his Command to attend him,» — [TEXTO] el emperador del Norte, con cuatrocientos duques mayores y seiscientos menores.

«Note, Each of those Dukes hath 1140 Servants whoe attends [to attend] them as need Requireth for when that Duke yee call for have [hast called forth hath] more to doe then ordenary, he hath the more Servants to attend him.» — [TEXTO] y la regla que hace elástico el séquito: el duque trae más sirvientes cuanto mayor sea el encargo.

«Pamersiel3! is the First and Cheefe spirit in the East, under Carnesiel, who hath 1000 spirits under him which are to be called in the day time, but with great care for they are very Lofty and stuborne whereof we shall make mention but of a [sic] 11 [eleven] as followeth.» — [TEXTO] el primer espíritu del Este bajo Carnesiel, que solo se llama de día y con cautela por altivo y terco.

«Note These Spirits are by Nature Evill, and verry false, [and] not to be trusted in secrett things but is [are] Excellent in driving away spirits of Darkness from any place, or house that is haunted» — [TEXTO] y el uso restringido que el texto les concede: malignos y falsos, no fiables para lo secreto, pero excelentes para expulsar espíritus de una casa encantada.

«To call Forth Pamersiel, or any of these his servants,35 chuse the uppermost [uttermost] private or secrett and most tacitt Rome in the house, or in some Certaine Island wood or Grove or the most occult and hidden place [removed] from all commers and goers» — [TEXTO] el lugar que prescribe la operación: el cuarto más apartado de la casa, o una isla, bosque o soto donde nadie pase.

«observe that it be very Ayery because these spirits that is in this part are all of the Ayer,36 you may call these spirits into a Crystall stone or Glass Receptacle, [this] being an Ancient & usuall way of Receiveing & binding of spirits» — [TEXTO] y por qué ese lugar ha de ser aireado: los espíritus del libro II son todos del aire; el receptáculo es una piedra de cristal o un vaso de vidrio.

«This Cristall stone must be four Inches Diameter37 sett on a Table of Art made as followeth [according to the following figure] w«h is truly called the secrett Table of Salomon, & having the seale of the spirit on your Breast, and the Girdle about your wast» — [TEXTO] las medidas del instrumento: cristal de cuatro pulgadas de diámetro sobre la mesa secreta de Salomón, con el sello al pecho y el cinto ceñido.

«Salomon sayeth that these spirits have noe power of them selves but [only] what is given unto them by their prince Padiel.» — [TEXTO] la doctrina que el texto atribuye a Salomón sobre los subordinados de Padiel: su poder es prestado por el príncipe.

«Therefore he hath made noe mention of any of their names because if any of them is called they cannot appear without the Leave of their prince as others can doe &c you must use the same method in calling this prince Padiel, as is declared before of Pamersial; the seale of Padiel, is this.» — y la consecuencia editorial que el propio texto declara: por eso no da los nombres de los servidores de Padiel, y manda llamar al príncipe con el método de Pamersiel.

«The Third Spirit placed and Ranked In order under the Cheefe Mighty great [1215] and potent King of the East is called Camuel43 who Regneth Ruleth and governeth as King in the South East part of the world & hath many & severall spirits under his Goverment & command whereof wee shall only make mention but of 10 that appertaineth & belongeth to the day & 10 to y¢ night.» — [TEXTO] Camuel, tercero del orden, rey del Sudeste bajo el emperador del Este, con diez servidores de día y diez de noche.

«They appear all in A verry Beautifull forme,& verry Courteously, And in y¢ night as well as in ye day &c They are as followeth wth their Seales.» — [TEXTO] y el modo de comparecer de los servidores de Camuel, que no distinguen entre día y noche.

«The Fourth Spirit in order is called AselielS! he governeth as King under Carnesiel, in the South and by East he hath 10 cheefe spirits belonging to ed y© day, and 20 to the night» — [TEXTO] Aseliel, cuarto del orden, rey del Sur por el Este bajo Carnesiel, con diez espíritus principales de día y veinte de noche.

«The fift [fifth] spirit in order is called Barmiel;55 he is the first and cheefe spirit under Caspiel, The Emperour of the South [He ruleth] as king [of the South] under Caspiel, and hath 10 Dukes for the day» — [TEXTO] Barmiel, primero bajo el emperador del Sur, con diez duques diurnos.

«Note Every one of these Dukes hath 20 servants apiece to attend him when he is called» — [TEXTO] y el séquito fijo que el texto asigna a cada uno de esos duques.

«The sixth spirit in order, but the second under the Emperour of the [122v] south is called Gediel;®3 who Ruleth as a kinge in the South & by West who hath 20 cheefe spirits to serve him in the day» — [TEXTO] Gediel, segundo bajo el emperador del Sur, rey del Sur por el Oeste.

«The seventh spirit in order, but the third under the great Emperour of the South is called Asyriel, he is a mighty kinge, Ruling in the South West part of the world» — [TEXTO] Asyriel, tercero bajo el emperador del Sur, rey del Sudoeste.

«they are all good natured & willing to obey, [Note] those that is of the day, is to be called then [in the day]» — [TEXTO] y la regla que atraviesa todo el libro II: cada espíritu se llama en la mitad del ciclo a la que pertenece; la precisión final va entre corchetes, suplida por el editor.

«The eighth spirit in order But the fourth under the Emperour of the South is called Maseriel,78 Who Rulleth as king in the Dominion of y¢ West» — [TEXTO] Maseriel, cuarto bajo el emperador del Sur, rey en el dominio del Oeste.

«The ninth spirit in order, but the first under the Emperour of the West is called Malgaras89—he Rulleth as king in the Dominion of the West» — [TEXTO] Malgaras, primero bajo el emperador del Oeste.

«They are all very courteous and will appear willingly to due your will, they Appear 2 & 2 ata time wth their servants» — [TEXTO] y el modo en que comparecen los duques de Malgaras: de dos en dos, con sus servidores.

«The tenth spirit in order, But the second under the Emperour of the West is called Dorochiel,!0* who is a mighty prince bearing Rule in the West, and by North, and hath 40 Dukes to attend [on] him in the day time, and as many for the night, with an Innumerable company of servants spirits, whereof wee shall make mention of 24 Cheefe dukes that belongs to the day, and as many for the night, with their seales as followeth.» — [TEXTO] Dorochiel, segundo bajo el emperador del Oeste, con cuarenta duques diurnos y otros tantos nocturnos, de los que el texto retiene veinticuatro por turno.

«Allso those of the day is to be called in the day and those of the night in the night: Observe the planetary motion in calling, for y¢ 2 first that belongs to the day are to be called in ye first planetary hour of ye day: and the 2 next in y¢ second planetary hour of the day, and soe successively on till you have gone quite threw ye day and night, till you come to the 2 first againe» — [TEXTO] y cómo se reparten los veinticuatro duques en el tiempo: de dos en dos por hora planetaria, recorriendo el día y la noche hasta volver al principio.

«The 24 Dukes that belong to the night under Dorochiel &c. These 12 before Mightnight [midnight].» — [TEXTO] y la partición interna de la noche, que separa los doce duques anteriores a la medianoche de los doce posteriores.

«they have more power to hide or discover Treausures [treasures] then any other spirits (saith Salomon)» — [TEXTO] lo que el texto atribuye a Salomón sobre los espíritus de Usiel, príncipe del Noroeste: son los mejores para ocultar o descubrir tesoros.

«make these four seals!14 in virgins parchment and lay them with y¢ Treasury, where the Treasury lyeth and it will never be found nor taken away.» — [TEXTO] y la operación concreta de ocultamiento: cuatro sellos en pergamino virgen depositados junto al tesoro.

«The twelfth spirit in order, But the fourth under the Emperour of the West is called Cabariel;122 he hath 50 Dukes to attend on him in ye day!#3 and as many in the night,» — [TEXTO] Cabariel, cuarto bajo el emperador del Oeste, con cincuenta duques por turno.

«Note Those Dukes that belongs to the day is very good and willing to obey their Master, and is Aare to be called in the day time, And they of the night rs “are by nature Evill & Disobedient, and will deceive you if They can &c they are to be called in the night:» — [TEXTO] y la asimetría moral que el texto establece dentro de una misma corte: los duques diurnos son buenos y los nocturnos, malignos y engañosos.

«The 13th Spirit in order But the first under Demoriel: the Emperour of the north is called Raysiel,132 he ruleth as King in the north, & hath fifty dukes for the day, 133 and as many for the night to attend him, & they have many servants under them againe—for to doe there will &c.» — [TEXTO] Raysiel, primero bajo el emperador del Norte.

«will not obey willingly—all those dukes that belong to the day have 50 servants a peece,!34 exceping the 6th Last, for they have but 30 a peece & the 8 first that belonge to the night have 40 sarvants [sic] a peece excepting the 4 next following for they have but 20 a peece, & the last 2 have but 10 a peece, there names & seales are as followeth vixt—» — [TEXTO] y el detalle con que el libro II cuantifica los séquitos, distinto para cada tramo de la lista.

«The 14th spirit in order, But the second under the Emperour of the North is called Symiel.144 who ruleth as King in the North & by Easte who hath 10 dukes to attend him in the day & a 1000 for the night & every one of these have a certaine number of sarvants;» — [TEXTO] Symiel, segundo bajo el emperador del Norte, con diez duques de día y mil de noche.

«The fiveteenth [sic] spirit in order, But the third under the Emperour of the North is called Armadiel,153 who rulleth as king in the North East [128r] part, and haue many dukes under him besides other servants, whereof we shall make mention of 15 of the cheefe Dukes who have 1260 servants to attend him» — [TEXTO] Armadiel, tercero bajo el emperador del Norte, rey del Nordeste.

«The 16th spirit in order, But the fourth under the Emperour of the North is called Baruchas!57—who rulleth as [a] king in the East and by North and hath many Dukes and other several spirits to attend him» — [TEXTO] Baruchas, cuarto y último bajo el emperador del Norte, con lo que se cierran los veinte reyes de mansión fija.

«whereof one of the Cheefe and first [of the wandering spirits] is called Geradiel,!66 who hath 18150 servants to attend him, for he hath no Dukes nor princes.» — [TEXTO] Geradiel, primero de una nueva serie que la edición identifica entre corchetes como la de los espíritus errantes, y que no tiene duques ni príncipes sino solo servidores.

«Therefore he is to be Invocated alone, but when he is called there cometh a great number [many] of his servants with him» — [TEXTO] y la consecuencia operativa de esa carencia: a Geradiel se le invoca solo, y acude con un gentío.

«The next of these wandring princes is called Buriel,!67 who hath many Dukes & other servants which doe attend on him to doo his will they are all by nature evill and are hated by all other spirits.» — [TEXTO] Buriel, segundo de los errantes, cuyo séquito el texto declara maligno y aborrecido por los demás espíritus.

«The third of these wandering spirits or princes is called Hydriel,!73 who hath 100 great Dukes besides 200 lesser Dukes and servants without number under him, whereof we shall mention 12 of the Cheefe Dukes which hath 1320 servants to attend them:» — [TEXTO] Hydriel, tercero de los errantes.

«yet they are very courteous and willing to obey, they delight most in or about waters and all moist grounds.» — [TEXTO] y dónde se los halla: los duques de Hydriel se complacen en las aguas y los terrenos húmedos.

«They are to be called in ye Day as well as in y¢ night according to the planetary motion.» — [TEXTO] y la regla horaria de los errantes, que a diferencia de los reyes fijos no reparten día y noche.

«The fourth1”6 of these wandering princes in order is called Pirichiel,177 He [130v] hath no princes nor Dukes under him But knights: whereof we shall mention 8 of them» — [TEXTO] Pirichiel, cuarto de los errantes, cuya corte no es de duques sino de caballeros.

«The sixth of these wandring princes is called Icosiel,182 Who hath a 100 Dukes & 300 companions besides other servants which are more Inferiour whereof we have taken 15 of ye Cheefe Dukes for Practice they being sufficient, &c. they haue 2200 servants to attend them.» — [TEXTO] Icosiel, sexto de los errantes, y el criterio de selección que el compilador declara: quince duques bastan para la práctica.

«They appeare most commonly in houses because The [they] delight most therein.» — [TEXTO] y dónde comparecen los de Icosiel.

«The 7t of these is called Soleviel,185 who hath under his command 200 Dukes, and 200 Companions who change every year their places, They have many servants to attend them They are all good and very obedient &c.» — [TEXTO] Soleviel, séptimo de los errantes, cuyos duques y compañeros se turnan los puestos cada año.

«Note you must call these according to y¢ planetary motion [with] a Duke in ye first hour and a companion in the next [hour] and so succesfully [sucessively] on through all the houres of ye day or night.» — [TEXTO] y la alternancia que impone su llamada: un duque en una hora planetaria y un compañero en la siguiente.

«The 11th and last prince of this wandering order is called Bidiel202 who hath under his command 20 Dukes and 200 other Dukes weh are more [1341] Inferiour, besides very many servants to attend him.» — [TEXTO] Bidiel, undécimo y último de los errantes, con lo que se completan los treinta y un reyes del libro II.

«I conjure Thé o Thou mighty and potent prince Bidiel, who wandereth hear and there in the aire with thy Dukes and other of thy Servants spirits, I conjure Thee Bidiel that thou forthwith come and appeare with attendance in this first hour of ye day here before me in this Cristall stone (or here before this Circle) in a fair and comly shape to do my will in all things that I shall desier of you &c.» — [TEXTO] la forma de conjuración de los errantes, que los nombra por su vagar en el aire y ofrece la piedra de cristal o el círculo como sitio de aparición.

«But come ye peacibly, vissibly and affably, now without delay manifesting what I desiere, being conjured by the name of ye Eternall Liveing and true god: Helioren, Tetragrammaton, Anephexeton [Anepheneton?!2], and fulfill my commands and persist unto the end;» — [TEXTO] y la cláusula común a todas ellas, que exige comparecencia pacífica y permanencia hasta el final.

«When he is appeared shew him his seal,216 and the Pentacle of Salomon, saying [as follows:]» — [TEXTO] y lo que se hace al aparecer: mostrarle su propio sello junto al Pentáculo de Salomón.

«Note The above written conjurations doe onely differ in the first part as is shewed there untill you come to these markers A and *.» — [TEXTO] y la nota de composición que confirma la regla del encabezado: las conjuraciones del libro II difieren solo en su primer tramo.

«This [book] is divided into two parts, the first containing [dealing with] the Angells of the hours of the day and night: The second part [with] the Angells of y¢ signs of the Zodiac as hereafter followeth» — [TEXTO] la partición que el libro III declara de sí mismo: los ángeles de las veinticuatro horas en la primera parte, los de los signos del zodíaco en la segunda.

«That Samuel? The Angell rulleth the first houre of the day beginnig [sic] at Sunn Rising, supose it be on a munday in the first hour of y¢ day (that houre is attributed to the )) That you call Samuel or any of his Dukes; There offices in that houre is to doe doe all things that are attributted to the ). But if you call him or any of his Servient Dukes on Tuesday Morning at Sunn Riseing: being the first hour of the day: Their offices are to doe all things that are attributed to ¢, and so the like is to be observed in the first houre of every day» — [TEXTO] y el ejemplo trabajado con que explica por qué el oficio del ángel cambia cada día: el mismo Samuel de la primera hora obra lo lunar el lunes y lo marcial el martes; la capa de texto deja sin resolver los símbolos planetarios.

«But you cannot mise [miss] therein if you doe well observe the Example That is laid down in the following worke:» — [TEXTO] y la garantía que ofrece a quien siga el ejemplo al fabricar los sellos según año, día y hora.

«The first houre of any Day is ruled by an [the] angel called Samuel [Samael], who hath under his command many Dukes and servants:» — [TEXTO] el ángel de la primera hora del día, con que se abre el catálogo horario.

«the 10th day of March Being one [on] a wednesday in the year 1641 according to the old account3» — [TEXTO] la fecha concreta sobre la que el libro III arma todos sus ejemplos de sello.

«Now for to fitt or make a seal for any of these 8 Dukes or the cheefe prince Samuel doe as followeth—first write the Character of y¢ lord of the ascendent secondly the ) afterwards the Rest of the planets,» — [TEXTO] el orden de escritura del sello: primero el carácter del señor del ascendente, luego la Luna y después los demás planetas.

«This seal being thus made lay it on the Table of practice, Lay your hand on it and say The Conjuration that is written at the latter end of this first part for it serveth for all onely the names are to be changed according to the time you work in» — [TEXTO] y qué se hace con él: se posa en la Mesa de práctica, se pone la mano encima y se dice la conjuración única del final, cambiando solo los nombres.

«Nota® lay the seal on the Table or that of the table that is notted wth that charecter [sic] as lord of the ascendent is of, as & is lord of the ascendent in the above said seal therefore it is to be laid upon the characters of in the table of practice: &c: doo the like with all other seales» — [TEXTO] y dónde exactamente se posa: sobre la casilla de la Mesa marcada con el carácter del señor del ascendente.

«The perfumes are to be made of such things as are attributed to the — same planetts» — [TEXTO] la única regla que da sobre los perfumes: se componen de lo atribuido a los mismos planetas.

«The second hour of the day is called Cevorym,? The Angell that governeth that hour is calld Anael, who hath 10 cheefe Dukes!0 and 100 lesser Dukes!» — [TEXTO] la segunda hora del día, con su nombre propio y su ángel; la estructura de diez duques mayores y cien menores se repite en casi todas.

«The 34 hour of any day is called Dansor,16 and the Angell that rulleth that hour is called Vequaniel,!7 who hath 20 cheefe Dukes and 200 lesser Dukes, and a great many other servants to attend him, whereof wee shall mention 4 of the cheefe Dukes and eight of the lesser [Dukes] who hath 1760 servants to attend them there names are as followeth vizt Asmiel,!8 Persiel, Mursiel, Zoesiel;19 and Drelmech, Sadiniel,20 Parniel, Comadiel, Gemary, Xantiel,2! Serviel, Furiel.22 These being sufficient for practice.» — [TEXTO] la tercera hora, y el criterio con que el libro III poda sus propias listas: los nombrados bastan para la práctica; la capa de texto lee 3.ª como 34.

«The 4th hour of any day is called Elechym,?3 and the Angell thereof is called Vathmiel,24 who hath 10 cheefe Dukes and 100 under [lesser] Dukes, besides many servants whereof wee shall mention 5 of the cheefe and 10 of the under [lesser] Dukes; who have 1550 servants to attend them.25 Their names are as followeth: viz Armmyel,26 Larmich, Marfiel, Ormyel, Zardiel, Emarfiel, Permiel, Queriel, Strubiel, Diviel, Jermiel, Thuros [Thuroz27],» — [TEXTO] la cuarta hora del día y su ángel.

«Make a seal sutabble to the day hour and year as this is for the time before mentioned and you cannot Erre, then say the Conjuration.» — [TEXTO] la fórmula que cierra cada hora del catálogo: sello ajustado al día, la hora y el año, y después la conjuración.

«The 5th hour of every day is called Fealech [Tealech29], and the angel thereof is called Sasquiel. He hath 10 Dukes cheefe, and 100 lesser Dukes and very many servants whereof wee shall mention 5 of the cheefe Dukes and 10 of y¢ the lesser [Dukes] who have 5550 servants to attend [on] them whose names are as followeth, vizt: Damiel, Araniel, Maroch, Saraphiel, Putisiel; Jameriel, Futiniel,3° Rameriel, Amisiel, Uraniel, Omerach, Lameros, Zachiel, Fustiel, Camiel,3!» — [TEXTO] la quinta hora del día y su ángel.

«The 6% houre of the day is called Genapherim,32 and the Angell rulling that houre is called Saniel,33 who hath 10 cheefe Dukes and 100 lesser Dukes besides many other Inferiour servants whereof wee shall mention 5 of the cheefe and 10 of the lesser [Dukes] who have 5550 servants to attend them: whose names are as followeth vizt: Arnebiel, Charuch, Medusiel, Nathmiel, Pemiel, Gamyel, Jenotriel, Sameon, Trasiel, Xamyon, Nedabor,34 Permon, Brasiel, Camosiel, Evadar.35» — [TEXTO] la sexta hora del día y su ángel.

«The 7th houre of the day is called Hamarym,%¢ and the Angell that governeth the same is called Barquiel,3” who hath 10 cheefe dukes and a 100 under [lesser] Dukes besides servants which are very many whereof wee shall mention 5 of the cheefe Dukes and 10 of the lesser who have 600 servants which attend them in this hour: whose names are as followeth viz: Abrasiel, Farmos, Nestorii, Manuel, Sagiel, Harmiel, Nastrus, Varmay, Tulmas,» — [TEXTO] la séptima hora del día y su ángel.

«The 8th hour of every day is called Jafanym,39 and the angell [that] governeth the same is called Osmadiel, who hath a 100 cheefe Dukes40 and 100 lesser Dukes besides very many other servants whereof wee shall mention 5 of the cheefe Dukes and 10 of the lesser who have 1100 servants to attend them—They being sufficient for Practice: There names are as followeth vizt: Sarfiel, Amalym, Chroel, Mesial, Lantrhots,41 Demarot, Janofiel, Larfuty, Vemael, Thribiel, Mariel, Remasyn, Theoriel, Framion, Ermiel42» — [TEXTO] la octava hora del día y su ángel.

«The 9th hour of every day is called Karron,*3 and the Angell rulling it is called Quabriel#4 who hath many Dukes, 66 of ye greater and lesser order: besides many other servants: which are more Inferiour whereof 10 of the greater and 100 of the lesser Dukes have 192980 servants in 10 orders to obey and serve them whereof we shall mention the names of five great [greater] Dukes and 10 {of the] lesser Dukes who have 650 cheefe servants to attend on them in this houre they being sufficient for practice: These be their names: vizt: Astroniel, Charmy, Pamory, Damyel, Nadriel, Kranos, Menas, Brasiel, Nefarym, Zoymiel, Trubas, Xermiel, Lameson, Zasnor,*5 Janediel,4©» — [TEXTO] la novena hora del día y su ángel.

«The 10th hour of every Day is called Lamarhon‘7 and the angell rulling it is called Oriel who hath many Dukes and servants divided into 10 orders which contain 5600 spirits whereof wee shall mention 5 of the cheef Dukes & 10 of the next lesser Dukes who hath 1100 servants to attend on them. They being sufficient for practice.» — [TEXTO] la décima hora del día y su ángel.

«The 11th hour in every day is called Maneloym,*? and the angel governing that hour is called Bariel, who hath many Dukes and servants which are divided into 10 parts which contain ye number of 5600 whereof wee shall mention 5 of the Dukes of the first order and 10 lesser Dukes of the second order, who have 1100 servants to attend them, They being sufficient for practice.» — [TEXTO] la undécima hora del día y su ángel.

«The 12th hour of every day is called Nahalon,5! and the Angell governing that hour is called Beratiel,52 who hath many Dukes and other servants which are divided into 12 degrees the which containe the number of 3700 spirits in all whereof wee shall mention 5 of the cheefe Dukes and 10 of the lesser Dukes: who have 1100 servants to attend them, they being sufficient for practice.» — [TEXTO] la duodécima hora del día, con que se cierra la mitad diurna del catálogo.

«The first hour of every night is called Omalharien,°> and the Angell ruling it is called Sabrathan5 who hath 1540 Dukes and other servants: which are divided into 10 orders or parts, whereof wee shall mention 5 of the cheefe Dukes and 10 of the lesser Dukes: which are next to the 5 first: They being sufficient for practice in this houre.» — [TEXTO] la primera hora de la noche y su ángel, con que arranca la mitad nocturna.

«The 4th hour of the night is called Ramersy,°? and the angell that governs it is called Jefischa??—who hath 101550 Dukes and other servants,”! which are» — [TEXTO] la cuarta hora de la noche y su ángel, con la cifra de séquito que se repite en varias horas nocturnas.

«which are divided into 12 orders or degrees to attend him, whereof we shall mention 6 of the cheefe Dukes: and 12 of those that are of the second order, they being sufficient for Practice: Their names are as followeth: vizt Armosiel, Nedruan, Maneyloz, Ormael, Phorsiel, Rimezyn, Rayziel, Gemezin, Fremiel, Hamayz, Japuriel, Jasphiel, Lamediel, Adroziel, Zodiel, Bramiel, Coreziel, Enatriel.» — [TEXTO] y cómo se reparte ese séquito nocturno: doce órdenes, de las que el texto retiene seis duques mayores y doce del segundo orden.

«The 6th houre of every night is called Thaazaron,’8 and the angell governing it is called Zaazenach, who hath» — [TEXTO] la sexta hora de la noche y su ángel.

«The 7th houre of every [the] night is called Venaydor,82 and its angell is called Mendrion, who hath» — [TEXTO] la séptima hora de la noche y su ángel.

«The 8th hour of every night is called Xymalim,®5 and the angell rulling it is called Narcoriel,86 who hath» — [TEXTO] la octava hora de la noche y su ángel.

«The 9th hour of the night is called Zeschar?! and the angell rulling it is called Pamyel [Pamiel].» — [TEXTO] la novena hora de la noche y su ángel.

«The 10th hour of the night is called Malcho,% and the angell governing it is called Iassuarim [Jasguarim],?”7 who hath a 100 cheefe dukes and a 100 lesser dukes besides many other servants, whereof wee shall mention 6 that is three of the first order and 3 of the second order who have 1620 servants.» — [TEXTO] la décima hora de la noche y su ángel.

«The 11th hour of y¢ night is called Aalacho,?9 and the angell governing it is called Dardariel, who hath many servants and dukes whereof we shall mention 14 of the cheefe dukes and 7 of y¢ lesser Dukes who have 420 servants to attend them:» — [TEXTO] la undécima hora de la noche y su ángel.

«The 12t hour of the night is called Xephan,102 and the angell governing it is called Sarandiel, who hath many dukes and servants whereof wee shall mention 14 of y¢ cheefe and good Dukes of the first order and 7 of those of y* second order: who have 420 servants to attend on them.» — [TEXTO] la duodécima hora de la noche, con que se cierra el ciclo de las veinticuatro.

«The 24 hour of the every night is called Panezur,®! and the Angell rulling it is called Tartys,62 who hath 101550 to attend him they being divided into 12 degrees or orders» — [TEXTO] y una vigésima cuarta hora nocturna que el texto numera aparte, con su propio nombre y su ángel.

«They are all good and obey gods lawes.» — [TEXTO] el juicio moral que el libro III da de sus ángeles horarios, y que lo separa de los dos libros anteriores.

«I invocate, adjure, command & most powerfully call you forth from your orders and place of Residence to visible appirition [appearance] in and through these great and mighty Incomprehensible signals and divine names of the great god who was and is and ever shall be Adonay, Zebaoth, Adonay Amioram, Hagios, Agla, On,108 Tetragrammaton and by and in the name Primeumaton, which commandeth the whole host of heaven whose power and vertue is most Effectual for the calling you forth [and ordering of the creation] and commandeth you to Transmitt your Rayes vissible and perfectly into [unto] my sight: and your voice to my Ears, in and threw this Cristall stone:» — [TEXTO] la conjuración única del libro III, que no pide comparecencia corporal sino que el ángel transmita sus rayos a la vista y su voz al oído a través de la piedra de cristal.

«O thou servant of mercy Samael, be thou therefore unto me friendly: and doe for me as for the servant of the highest [most high] god: so farr as god hath given you power in office to performe:» — [TEXTO] y el límite que la propia fórmula le reconoce al ángel: solo lo que su oficio le permita por concesión divina.

«O thou mighty and potent angel Ameniel, who rulleth by divine permission under The great and potent angell Samael, who is the great and potent angel rulling this first hour of the day: I the servant of the most high god doe conjure and entreat thee In the name of the most omnipotent and Immortall lord god of hosts Jehovah» — [TEXTO] la fórmula para llamar a un duque, que lo nombra siempre por permiso divino y bajo el ángel de su hora.

«But before you call any of the princes or the Dukes: you are to Invocate his cheefe governing Angell that governeth the hour of the day or of the night, as follows:» — [TEXTO] y el orden que impone: primero el ángel que rige la hora, después sus príncipes o duques.

«Then aske your desier, and when you have done, dismiss him according to your orders of dissmission.» — [TEXTO] y el cierre de la operación paulina.

«Therefore he that knoweth the moment of his Birth he may know the angel that governeth him [by the following art]: and thereby he may obtaine to all arts and sciences, yea to all ye wisdome and knowledge that any mortall man can desier in this world:» — [TEXTO] la promesa sobre la que se levanta la segunda parte del libro III: quien sepa el momento de su nacimiento puede conocer al ángel que lo gobierna, y por él todas las artes y ciencias.

«The Ancient philosophers!!2 haue taught how a man may know the nature of a Genius whether good or bad from the Influx and aspects of the starrs in his Geniture.» — [TEXTO] y la autoridad que invoca para ello: los filósofos antiguos, que derivan la naturaleza del genio del influjo y los aspectos de la carta natal.

«Porphyrius seekes after it from the star that was Lord or Lady of the Geniture.» — [TEXTO] y las técnicas discrepantes que enumera sin arbitrar entre ellas: Porfirio busca el genio en el planeta señor de la natividad.

«Chaldeans finde it ‘out from the Sun or the Moon in his Nativity located.» — y los caldeos, en la posición del Sol o de la Luna.

«Others finde it out from the sixth house in the Geniture, and call the Genius a good or bad genius or Demon.» — y otros, en la casa sexta.

«A threefold Demon attends every man one is his proper keeper, One indeed is holy, the other belongs to his geniture or Nativity.» — [TEXTO] la doctrina que expone: cada hombre tiene tres demonios, el santo, el de su natividad y el de su oficio.

«The holy Demon proceeds not from the starrs but from a supreeme power, even from God who himselfe is the president of Demons, and descends to the Rational Soul being assigned thereto, and is universall above Natures consception.» — y la distinción que sostiene la doctrina: el demonio santo no viene de los astros sino de Dios, y por eso está por encima de lo que la naturaleza concibe.

«But the Demon of the Birth or Geniture which is also called the Genius, this Genius doth descend to the Birth from the disposition of the stars their Circuits round the world, who are Conversant in the generation.» — y el segundo, que sí desciende de la disposición de los astros.

«The Demon of the profession or Calling of the Native is given from the starrs to which such a profession or calling is subject to which any man professes, and the Soul shall make choice of.» — y el tercero, que depende del oficio que el alma elige.

«But this Demon is changed as any man changes his Calling from a meane one to a more sublime accordingly more worthy and sublime.» — y la consecuencia móvil que de ello se sigue: el demonio del oficio cambia cuando cambia la vocación.

«Demons are present with us according as we dayly ascend from one vertue to another And these Demons do successfully take care & defend us.» — y la regla que gradúa esa presencia por el ascenso moral de cada quien.

«But note this: Those angells that are attributed to the fire have more knowledge therin than any other:» — [TEXTO] el principio que reparte el saber angélico por elemento, enunciado primero para el fuego y repetido para el aire, el agua y la tierra.

«fire, ayre, Earth, or water: observe the nature of the signes and you cannot erre: for those that are attributed to Y: are of the same nature, [firey,] and so the like in the rest.» — [TEXTO] y cómo se identifica el elemento de un ángel: por la naturaleza del signo al que se atribuye.

«Then that angell is of the nature of the signe and Planett both, &c.» — y qué pasa cuando además hay un planeta ascendiendo: el ángel participa de las dos naturalezas.

«These are the 12 Seales w are attributed to the Signes & -Angells aforegoeing.» — [TEXTO] los doce sellos zodiacales con que se cierra la tabla de ángeles de los signos.

«Make this seal of © when he [the Sun] entereth 9, then after when Y is in ¥ engrave the first figure, and the other side, when the D is in X, it must not come into the fire any more,» — [TEXTO] cómo se fabrica uno de esos sellos: fundición y grabado en momentos astrológicos distintos, y prohibición de volver a meterlo al fuego; los símbolos planetarios los deja sin resolver la capa de texto.

«Make this seal of pure ¥ in the hour that © entereth 7, and engrave it in the hour of % [Thursday at 6, 13, or 20 hours]. This seal is to be hung in a silver Ring.» — [TEXTO] y otra de las recetas, que además prescribe el engaste en anillo de plata.

«First those genii that are attibruted [attributed] to Y, 2, & # are of the Fiery region, and are governed by Michael, The great Angell who is one of the great messengers of god,» — [TEXTO] la primera de las cuatro regiones elementales de los genios, gobernada por Miguel.

«Secondly those geniis [sic] that are attributed to 8, m, & VW, are of the Earthy [terrestrial] Region and governed by Uriel, who hath three princes to attend him viz,» — [TEXTO] la región terrestre, bajo Uriel.

«Thirdly those geniis that are attributed to I, +, & ss, are of the aeiry [aerial] region, whose sovereign prince is called Raphael;» — [TEXTO] la región aérea, bajo Rafael.

«Fourthly & lastly Those genii that are attributed to 95, m, & X are of the watry [watery] region, and are governed by Gabriel, who hath under him 3 mighty princes,» — [TEXTO] y la región acuática, bajo Gabriel, con que se cierra el reparto.

«Therefore those genii wch are attributed to him and those signs are to be observed towards the east,» — [TEXTO] y la orientación cardinal que cada región impone a la observación.

«wee are to consider “observe the season of the year according to the constellations of the celestial Bodies, otherwise wee shall lose all our labour,» — [TEXTO] la advertencia temporal que acompaña a esa orientación: sin la estación correcta, la operación se pierde.

«Or otherwise thus [Another rule that may be observed instead is this]: those geniis that are of the order of the fire, are to be observed in y* summer» — [TEXTO] y la regla alternativa que ofrece: los genios del fuego se observan en verano, y así los demás por estación.

«Their offices are to all things that are Just and not against the laws of the great god Jehovah» — [TEXTO] el límite de oficio de los genios, que el texto pone en la ley divina.

«But if his genius be ayeriall [aerial] he reconcileth mens natures Increaseth love and affection between them causeth the deserved favour of kings and princes & secretly promoteth marriages:» — [TEXTO] y un ejemplo de cómo el elemento del genio determina lo que hace: el aéreo reconcilia, aumenta el afecto y promueve matrimonios.

«Therefore he that hath such a genius before he observeth him should prepare a seal suitable to his order that he may have it confermed by him in the day and hour of observation, where of he shall see wonderfull & strange Effects and so the like of ye other 2 hierarchies:» — [TEXTO] y lo que exige antes de la observación: un sello propio del orden del genio, confirmado por él en el día y la hora.

«Then will he, as being Benigne & sociable Illuminate your minde, takeing away all that is obscure & darke in the memory and make thee knowing in all sciences sacred & divine in an instant &c—» — [TEXTO] y lo que promete de ese encuentro: iluminación de la mente y conocimiento instantáneo de las ciencias.

«And when the time is come that you would see y* genius Turne y* face towards that quarter the signe is, and that with prayers to god: they being composed to your fancy, but sutable to y¢ matter in hand and there thou shalt find him;» — [TEXTO] y la única libertad que el libro III concede al operador: las oraciones se componen a su gusto, con tal de que convengan al asunto.

«O thou great and blessed N. my angell guardian vouchsafe to descend from thy holy mansion which is Celestial, with thy holy Influence and presence, into this cristall stone, that I may behold thy glory; and enjoy» — [TEXTO] la invocación al ángel guardián, que también se hace descender a la piedra de cristal.

«When you have said this over several times you will at last see strange sights and pasages [passages] in the stone and at last you will see your genius: Then give him a kind entertainement as you was [were] before directed declaring to him your minde and what you would have him doe» — [TEXTO] y cómo termina el libro III: la repetición produce primero visiones extrañas en la piedra y al cabo el propio genio.

«By this Rule [art!] Salomon obtained great wisdom from the cheefe Angells that governe the 4 Altitudes of the world for you must observe [that] there be 4 Altitudes, representing the 4 corners of the world, East, West, North and South. The which are divided into 12 parts, that is, every part or Altitude into 3, and the Angells of every of these altitudes? have their particulars vertues and powers, as shall be shewed in this following matter» — [TEXTO] el marco del libro IV: cuatro Altitudes que representan las cuatro esquinas del mundo, cada una partida en tres, con ángeles de virtudes propias.

«and in every corner a hole and write betwixt every hole with a new pen, These words or names of god, following, but this is to be done in the day and hour of Sol. Write upon the first part towards the East, Adonai, Helomi, Pine, and upon the second towards the south, Helion, Heloi, Heli, and upon the west part: Jod, Hod, Agla: and upon the fourth part which is the north write these names: Tetragrammaton, Shadai, Jah,» — [TEXTO] los nombres divinos que se inscriben en cada lado del tablero de cera, distintos por punto cardinal y escritos en día y hora del Sol.

«You must divide the wax into three parts, one part for to make the Almadel of, and the other 2 parts for to make the candles of, and let there come forth from every one of them a foot made of y¢ same wax, for to suporte ye Almadel with;» — [TEXTO] el reparto de la materia: un tercio de la cera para el tablero y dos tercios para las velas, que además le sirven de pies.

«And of the same wax there must be made four Candles, and they must be of the same collour as the Almadel is of.» — [TEXTO] y la exigencia de que las velas compartan cera y color con el tablero.

«best wherein must be engraven these three names: Helion, Hellujon, Adonai; &e.» — [TEXTO] los tres nombres que van grabados en el sello de oro del arte.

«and the power and office of those Angells is to make all things fruitful & encrease, both Animals & vegetables, in creation & generation;» — [TEXTO] el oficio de los ángeles de la primera Altitud: hacer fructificar y crecer animales y vegetales.

«Their names are those. vizt, Alimiel, Gabriel, Borachiel,° Lebes & Hellison;» — [TEXTO] y los cinco ángeles de esa primera Chora.

«Note: you must not pray for any Angells but those that belong to the same Altitude, you have a desier to call forth.» — [TEXTO] la prohibición que aísla cada Altitud: no se ora por ángeles de otra.

«And when he appeareth, he appeareth in the form of an Angell carrying in his hand a fan or flagg,» — [TEXTO] la forma en que comparece el ángel de la primera Altitud.

«Then must the exorcist have in readyness a vessell of Earth of ye same collour of [that] the Almadel is of,» — [TEXTO] el braserillo de barro, que también ha de ser del color de la Altitud.

«and put therein a few hot ashes or coales but not too much lest it should melt the wax of ye Almadel,» — [TEXTO] y la cautela material que impone: poca brasa, para que no se derrita la cera del tablero.

«and as soon as the angell smells it he beginneth to speake with a low voice asking what your desier is and why you have called the princes and governers of his Altitude.» — [TEXTO] y qué desencadena el humo del mástique: el ángel habla en voz baja y pregunta por qué se le ha llamado.

«But if he doth not appear presently, you must then take the golden seal,» — [TEXTO] el recurso previsto para cuando el ángel tarda.

«The golden seal will serve and is to be used in the operation of all the Altitudes.» — [TEXTO] y el alcance de ese sello de oro, único para las cuatro Altitudes.

«and when the Angell departeth he will fill the whole place with a sweet and pleasant smell which will be smelt a long time.» — [TEXTO] la señal de la partida del ángel, que el libro IV repite en cada Altitud.

«but what God giveth according to the course of nature, that you may desier and obtaine,» — [TEXTO] y el límite que pone a lo que puede pedirse a las otras tres Altitudes: solo lo que Dios da por el curso de la naturaleza.

«and when he is-appeared, put the earthen Bason under the Almadel with fire and hott ashes and 3 graines of Mastic in poweder to fume as above written,» — [TEXTO] la dosis exacta del sahumerio: tres granos de mástique en polvo bajo el tablero.

«may be granted, and the contents thereof may be accomplished, for your offices maketh appear and declareth that such is to be done by you if it pleases god, &c: you must not be fearfull but speak humbly saying &c: I recomend my my [sic] selfe wholy into your office, and I pray unto your princes of this Altitude that I may enjoy [and obtain all things according to] my wishes and desiers, &c: you may further express your mind in all particulars in your prayer &c. doe the like in the 2 other Choras that follow &.c.» — [TEXTO] el modo de dirigirse al ángel: sin miedo pero con humildad, encomendándose a su oficio, y con la misma forma en las Choras restantes.

«The Angell! of this second Altitude appears in the form of a young childe with clothes of sattin and of a Red Rose collour, haveing a crown of Red gilly flowers upon his head, his face looking upwards to heaven, and is of a Red Collour and is compassed round about with a Bright splendour, as the Beams of the Sunn; and before he departeth he speaks to the Exorcist, saying I am your friend and brother, and [he] Illuminateth the ayre round above with splendour, and [he leaveth a] pleasant smell, which lasteth a long time,12 &c.» — [TEXTO] la aparición de la segunda Altitud, descrita como un niño de raso rojo rosa coronado de alhelíes que se declara amigo y hermano del exorcista.

«The Angells of this Altitude are named as foll: vizt Eliphamasai [Eliphaniasail3], Gelomiros, Gedobonai, Saranana, & Elomnia;!4» — [TEXTO] los cinco ángeles de la tercera Altitud.

«In this Chora you must doe as in the other [others], and the Angells of this Chora are called Barchiel, Gediel, Gabiel,15 Deliel, & Captiel. &c.» — [TEXTO] y los cinco de la cuarta, con que se completan las cuatro Altitudes.

«THE LessER Key oF SOLOMON appeare in the forme of little men or Boys with cloathes of a Black collour, mixt with a darke green and in their hands they hold a Bird which is naked & their heads are Beare, only it is compassed round & Besett with Ivy [and] Berries.» — [TEXTO] la aparición de la cuarta Altitud: hombrecillos vestidos de negro y verde oscuro con un ave desnuda en la mano y hiedra con bayas en la cabeza; el encabezado corrido de la plana entra dentro del tramo que devuelve la capa de texto.

«Nota: There are 12 princes rulling besides those in the 4 Altitudes, and they distribute their offices amongst themselves, every one rulling 30 dayes [or thereabouts,] every yeare, now it will be in vain to call any of those Angells unless it be those that then governeth, For every Chora or Altitude, hath its limited time according to the 12 signs of the Zodiack and in that [what] signe the Sunn is in.» — [TEXTO] el calendario que gobierna el libro IV: doce príncipes que se reparten el año en tramos de treinta días según el signo en que está el Sol, y la advertencia de que llamar fuera de turno es inútil.

«That Angell or those angells that belong to that signe have the government: as for Example; suppose I would call the 2 first of those 5 that belong to the first Chora, Then chuse the first Sunday on March: that is after the Sun is entred Y, and then I make my Experiment;» — [TEXTO] y el ejemplo trabajado con que lo explica: los dos primeros ángeles de la primera Chora se llaman el primer domingo de marzo tras la entrada del Sol en Aries.

«But if you will call the 2 second that belong to yé first Chora, Then you must take the Sundays that are in Aprill, after the O is entered 8.» — y el corrimiento al mes siguiente para el par siguiente de la misma Chora.

«But the Altitudes have a Name formed severally in the substance of heaven even as a Character, for when the Angells hear the names of god that are attributed to them they hear it by the vertue of that carecter [character].» — [TEXTO] la explicación que da de por qué funcionan los nombres: cada Altitud tiene un nombre formado en la sustancia del cielo como un carácter, y el ángel oye por virtud de ese carácter.

«Therefore it is in vain to call any angell or spirit unless you knew [know] what names of god to call them by; Therefore observe the forme» — y la consecuencia práctica que extrae: sin el nombre divino que corresponde, la llamada es vana.

«O thou mighty and blessed angell N, who art by the power of god ordained to governe all vegetables and Animalls, and causeth them, and all other creatures of god to spring, encrease, and bring forth according to their kinds and natures;» — [TEXTO] la invocación del libro IV, que se dirige al ángel por su oficio sobre lo que crece.

«And doe constraine you in and by this [powerful] name Anabona, That thou forthwith appeareth vissibly and plainely in thy own proper shape and glory in and throwgh this Cristall stone;» — y la piedra de cristal como sitio de la aparición, con el nombre Anabona por constricción.

«I the servant of the same your god I doe entreat and humbly beseech thee to come and shew unto me all things that I shall desiere of you, so farr as in office you can, or be capable to perform, if god permitt to the same;» — y la doble reserva con que pide: hasta donde alcance el oficio del ángel y si Dios lo permite.

«When he is appeared, give him or them a kind entertainement, and then Aske what is Just and lawfull; and that which is proper and suetable to his office, and you shall Obtaine it.» — [TEXTO] y qué se hace tras la aparición: agasajarlo y pedir solo lo justo y propio de su oficio.

«Nam &F ego Christianus sum, baptizatus in nomine Patris, (Sc. quam fidem cum Det auxtilio quam diu vixero firmiter inviolatam tenebo; Procul ergo absit a me, discere aut» — [TURNER] la profesión cristiana con que el traductor se cubre antes de entregar el texto: declara que mientras viva sostendrá inviolada su fe; el latín va corrompido en la capa de texto.

«Let not the carping Momi, nor envious black-jaw’d Zoili rayl; let not the ignorant bark at that which they know not; here they learn no such lesson: and against their Calumnies, the book I thus vindicate: guod potest per fidem intelligi, &F non aliter, & per fidem in eo operare potes.» — [TURNER] y la defensa que opone a sus críticos, que hace de la fe la condición tanto del entender como del obrar.

«This small treatise I therefore commend to all the lovers of art and learning, in which I hope they will attain their desires, quantum a Deo concessi erit; so that I hope I have not cast a Pearle before the swine, but set a glasse before the grateful doves.» — [TURNER] y a quién dirige la traducción, con la reserva de que el logro dependerá de lo que Dios conceda.

«This fifth part is a book of orations and prayers that wise Solomon used upon the altar in the temple, called Ars Nova, & was revealed to Solomon by the holy angel of God called Michael and he also received many breif notes written by the finger of god which was delivered to him by the said angel with thunder claps, without which notes King Solomon had never obtained his great knowledge from those notes it is called the notary art.» — [TEXTO] la presentación del libro V dentro de la compilación: oraciones del altar del templo reveladas a Salomón por el ángel Miguel, con notas escritas por el dedo de Dios y entregadas entre truenos.

«This is a flower of the sun (as Dr. Rudd calls it) fit for every mans garden; its vertues will soon be knowne if practised, and the blasts of vice dispersed.» — [TEXTO] y cómo el compilador del Lemegeton reatribuye a Rudd la imagen que Turner había usado de sí mismo en su prólogo de 1657.

«Alpha and Omega! Oh Almighty God, the beginning of all things, without beginning, and without end: Graciously this day hear my prayers; neither do thou render unto me according to my sins, nor after mine iniquities, O Lord my God, but according to thy mercy, which is greater then all things visible and invisible.» — [TEXTO/Turner] la oración con que abre la Ars Notoria, que pide por misericordia y no por mérito.

«reformest, and makest all things by thy own Spirit; compleat, fulfil, restore, and implant a sound Understanding in me, that I may glorifie thee and all thy Works, in all my Thoughts, Words, and Deeds.» — [TEXTO/Turner] y lo que pide: no poder sobre criaturas sino un entendimiento sano, para gloria de Dios en pensamiento, palabra y obra.

«although they are forgotten, and worn out of any humane Language) nevertheless esteem them as Miracles: For I do truly admire the great Power and Efficacy of Words in the Works of Nature.» — [TEXTO/Turner] la doctrina que sostiene el arte entero: las palabras obran en la naturaleza aunque ninguna lengua humana conserve ya su sentido.

«It being a Science of so Transcendent a purity, that it hath its Original out of the depth and profundity of the Chaldee, Hebrew, and Grecian Languages; and therefore cannot possible [sic] by any means be explicated fully in the poor Thread-bare Scheme of our Language.» — [TEXTO/Turner] y de dónde deriva esa intraducibilidad: el arte nace del caldeo, el hebreo y el griego, y no cabe entero en la lengua propia.

«Solomon entituled, His first Revelation, and that to be without any Interpretation» — [TEXTO/Turner] y la consecuencia editorial que atribuye a Salomón: la primera revelación se transmite sin interpretación.

«The first Note hath his signification taken from the Hebrew; which though the expression thereof be comprehended in a very few words» — [TEXTO/Turner] la lengua de la primera nota.

«The words of these Orations cannot be wholly Expounded.» — [TEXTO/Turner] la reserva que el arte repite sobre sus propias oraciones.

«For some words of that Oration contain in themselves a greater Sense of Mystical Profundity, of the Authority of Solomon, and having reference to his Writings, we acknowledge, That these Orations cannot be expounded nor understood by humane sense:» — y la razón que da: hay palabras cuya profundidad excede el sentido humano.

«That all Orations, and distinct particulars of Astronomy, Astrology, and the Notary Art, be spoken and pronounced in their due time and season; and the Operations of them to be made according to the disposition of the Times.» — [TEXTO/Turner] la regla temporal que somete el arte notoria a la astronomía y la astrología.

«Which also Magister Apollonius hath fully and perfectly taught, saying, Whosoever will pronounce these words let him do it in a determinate appointed time, and set aside all other occasions, and he shall profit in all Sciences in one Moneth, and attain to them in an extraordinary wonderful manner.» — [TEXTO/Turner] y el plazo que atribuye a Apolonio: un mes de dedicación exclusiva para aprovechar en todas las ciencias.

«The Expositions of the Lunations of the Notary Art. efries are the Expositions of the Lunation, and Introduction of the Notary Art, to wit, in the fourth and the eighth day of the Moon; and in the twelfth, sixteenth, four and twentieth, eight and twentieth, and thirtieth they ought to be put in operation.» — [TEXTO/Turner] los días lunares en que el arte se expone y aquellos en que se pone en obra.

«The precedent Oration ought to be spoken secretly; and let him that speaks it be alone, and pronounce it with a low voyce, so that he scarcely hear himself.» — [TEXTO/Turner] el modo de decir la oración fundacional: a solas y en voz tan baja que apenas se oiga a sí mismo.

«And this is the condition hereof, that if necessity urge one to do any great works, he shall say it twice in the morning, and about the ninth hour twice; and let him fast the first day wherein he rehearseth it, and let him live chastly and devoutly.» — y las condiciones que la acompañan: repetición doble por la mañana y a la hora nona, ayuno el primer día, y vida casta y devota.

«Therefore he leaveth this Oration without any Exposition, because no man could attain to the perfection thereof:» — [TEXTO/Turner] y por qué una oración queda sin exposición: porque nadie alcanzaría su perfección.

«And we are further to know, That the Notary Art doth in a wonderful manner contain and comprehend within it self, all Arts, and the Knowledge of all Learning, as Solomon witnesseth:» — [TEXTO/Turner] la pretensión central del libro V: el arte notoria contiene en sí todas las artes y todo el saber.

«because it takes away, as it were, with a certain Secret covering the Impediments of the Tongue, and giveth it a marvellous Faculty of Eloquence.» — [TEXTO/Turner] el efecto que atribuye a la oración llamada Reina de las Lenguas: quita los impedimentos de la lengua y da elocuencia.

«If thou doubt of any great Vision, what it may foreshew; or if thou wouldst see any great Vision, of any danger present or to come; or if thou wouldst be certified of any one that is absent, say this Oration three times in the evening with great reverence and devotion, and thou shalt have and see that which thou desirest.» — [TEXTO/Turner] la oración de las visiones, con su prescripción de tres repeticiones vespertinas.

«If you touch the Pulse of any one that is sick, saying this Oration, the effect of his Infirmity shall be revealed to you.» — [TEXTO/Turner] la aplicación diagnóstica del arte notoria: la oración dicha sobre el pulso revela el curso de la enfermedad.

«Or if you touch the Pulse of any Woman with Childe, saying the same Oration, it shall be revealed, whether she shall bring forth a Male or Female.» — y la misma operación sobre el pulso de una embarazada, para saber el sexo de la criatura.

«If you doubt of the Virginity of any one, say this Oration in your minde, and it shall be revealed to you, whether she be a Virgin, or Corrupt.» — y su uso para averiguar lo que alguien oculta de sí.

«But know, that this Miracle proceeds not from your own Nature, but from the Nature and Vertue of the holy Angels; it being a part of their Office, wonderfully to reveal these things to you.» — [TEXTO/Turner] y la atribución con que el texto se cubre: el milagro no es del operador sino oficio de los ángeles santos.

«Upon which, he hath laid this command, and calleth it, The Miraculous and Efficacious Foundation of the Physical Science; and that it containeth in it the quantity and quality of the whole Physical Art and Science:» — [TEXTO/Turner] y el rango que Salomón le da a esa oración dentro del arte: fundamento de toda la ciencia médica.

«Here he sheweth how every Note of every Art, ought to exercise his own office; and that the Notes of one Art profit not to the knowledge of another Art; and we are to know, That all Figures have their proper Orations.» — [TEXTO/Turner] la regla que impide mezclar las notas: cada arte tiene las suyas y sus propias oraciones.

«A certain special Precept. i bos is necessary for us, and necessarily we suppose will be profitable to posterity, that we know how to comprehend the great prolixious Volumes of writings, in brief and compendious Treatises;» — [TEXTO/Turner] el problema que el arte notoria dice resolver: reducir volúmenes prolijos a tratados breves.

«first and chiefest thing to be understood therein, is, That the Oration before the second Chapter, is to be used long before every speech, the beginning whereof is Assay: and the words of the Oration are to be said in a competent space of time; but the subsequent part of the Oration is then chiefly to be said, when you desire the knowledge of the Volumes of writings, and looking into the Notes thereof.» — [TEXTO/Turner] y cómo se reparte una misma oración en dos usos: su primera parte antes de hablar, la segunda al abordar la lectura.

«The same Oration is also to be said, when you would clearly and plainly understand and expound any Science or great Mystery, that is on a sudden proposed to you, which you never heard of before: say also the same Oration at such time, when any thing of great consequence is importuned of you, which at present you have not the faculty of expounding.» — y su tercer uso, para lo que se propone de improviso y no se sabe exponer.

«This Oration is also called by So/omon, The Gemme and Crown of the Lord: for he saith, It helpeth against danger of Fire, or of wilde Beasts of the Earth, being said with a believing faith: for it is affirmed to have been reported from one of the four Angels, to whom was given power to hurt the Earth, the Sea, and the Trees.» — [TEXTO/Turner] una de las oraciones con nombre propio y su procedencia declarada: uno de los cuatro ángeles con poder de dañar la tierra, el mar y los árboles.

«This is the Spiritual Grace of God, that hath given me knowledge to treat of all Plants, from the Cedar of Lebanon, to the Hyssop that groweth on the wall.» — [TEXTO/Turner] y el modelo bíblico de saber que el arte reclama para sí, tomado del Salomón de las Escrituras.

«Solomon testifieth, That an Angel delivered the following Oration in Thunder, who standeth alwayes in the Presence of the Lord, to whom he is not dreadful.» — [TEXTO/Turner] la procedencia que el arte declara para su oración mayor: un ángel que está siempre ante el Señor, y la entregó entre truenos.

«for all writing whatsoever, which is not from God, is not to be read;» — [TEXTO/Turner] el criterio de lectura que impone el arte notoria.

«but before he had finished a part thereof, he was stricken dumb, blind and lame, and his Memory taken from him,» — [TEXTO/Turner] el castigo del sirviente que leyó el libro por casualidad y ebrio: mudez, ceguera, cojera y pérdida de la memoria.

«let no man presume to say any of this Oration after too much drinking or Luxury;» — [TEXTO/Turner] y la prohibición que ese relato funda.

«And after thou hast said this Oration, make a little respite the space of half an hour,» — [TEXTO/Turner] la pausa que el arte manda guardar tras la oración.

«The Moon passeth through 12 signs in one Moneth; and the Sun through 12 signs in a year; and in the same term and time, the Spirit inspireth, fructifieth and illustrateth them; whence it is said, that the Sun and the Moon run their course» — [TEXTO/Turner] la correspondencia astronómica en que apoya sus tiempos: el mes lunar y el año solar recorren los mismos doce signos, y en ese término el Espíritu inspira.

«It may alwayes be rehearsed in every 14 Lunary as above said; but the ordination of the time for every day, wherein it is to be said, is especially in the morning betimes, before a man is defiled» — [TEXTO/Turner] y la hora que prescribe para la oración de la elocuencia: temprano por la mañana, antes de que el hombre se contamine.

«And although there are divisions therein, the Oration is not divided in it self; but only the Divine and Glorious Names» — [TEXTO/Turner] y la aclaración que impide trocear la oración: lo que se divide son los nombres divinos, no la oración.

«Neither is it needful to know the Elements of sillables, posited in this Oration; they are not to be known; neither let any one presumptuously speak them; neither let him do any thing by way of temptation, concerning this Oration, which ought not to be done:» — [TEXTO/Turner] y la prohibición de analizar sus sílabas, que el arte declara innecesario y presuntuoso.

«No Man that is impedited® or corrupted with any crime, ought to presume to say this Oration.» — [TEXTO/Turner] la incapacidad moral que impide decirla.

«it may be said every day, wherein thou art not hindred by some criminal sin; and in that day wherein thou art impedited by some criminal sin, thou maist remember it in thy heart;» — y la salida que ofrece a quien está impedido: recordarla en el corazón en vez de pronunciarla.

«The third thing to be considered in this Oration, is; This Oration ought so to be pronounced, that confession of the Heart and Mouth ought to precede it:» — [TEXTO/Turner] y la confesión de corazón y boca que ha de precederla.

«This Oration being thus finished, there must of necessity some Mystery be added; so that you are to be silent a while after the Latine Oration is ended:» — [TEXTO/Turner] el silencio que la remata, presentado como parte necesaria del misterio.

«This (saith Solomon) is the Oration of Orations, and a special experiment, whereby all things, whether generals or particulars, are known fully,» — [TEXTO/Turner] el rango que atribuye a esa oración dentro del arte.

«But when thou hast by this Oration attained the Eloquence thou desirest, be sparing thereof, and do not rashly declare those things which thy Tongue suggests and administers to thee; for this is the end of all general precepts, which are given to obtain Memory, Eloquence, and understanding.» — [TEXTO/Turner] y el fin declarado de todos los preceptos generales —memoria, elocuencia y entendimiento— con la reserva de no derrochar lo obtenido.

«There are seaven liberal Arts, which every one may learn and read without sin.» — [TEXTO/Turner] las siete artes liberales como el campo lícito del arte notoria.

«without sin, and to attain to great knowledge: from whence Solomon commandeth that they might read seaven Books of that Art without sin; and that two he accompted [judged] Sacriledge, and that they could nor [not] read two Books of that Art without sin.» — y el corte que Salomón traza dentro de ese campo: siete libros lícitos y dos que tiene por sacrilegio.

«But wherefore Grammar hath three, Dialects two, and Rhetorick four; that we know King Solomon himself testifieth and affirmeth; for he saith, And» — [TEXTO/Turner] el número de notas de cada una de las tres primeras artes, que el texto no deduce sino que remite al testimonio de Salomón.

«And when I asked him, Lord, whence and how cometh this? The Angel answered, This is a great Sacrament of the Lord,» — [TEXTO/Turner] y la respuesta con que el ángel cierra la pregunta por el fundamento de esos números.

«And again the Angel said, Look upon these Notes and Orations, at the appointed and determinate times, and observe the times as appointed of God, and no otherwise.» — [TEXTO/Turner] y el mandato temporal que el ángel añade.

«And so So/omon declareth, it came to passe unto him: But we that come after him, ought to imitate his Authority, and as much as we are able observe those things he hath left unto us.» — [TEXTO/Turner] la relación que el arte establece con su autor: no se repite su revelación, se imita su autoridad.

«The second, to discern Judgements, just and unjust, ordinate and inordinate, true and false:» — [TEXTO/Turner] una de las cuatro notas de la retórica, definida por lo que capacita a discernir.

«Then know that thou maist not presume to do otherwise than this book commandeth thee; for this book of his shall be thy Master, And this Art of his thy Mistress.» — [TEXTO/Turner] la sujeción que el libro V reclama de su lector.

«The Dialectical Notes may be used every day, except only in those dayes before told of: The Rhetorical every day, except only three dayes of the Moneth, to wit, ). 11, 17, and 19.» — [TEXTO/Turner] el calendario de uso de las notas dialécticas y retóricas, con los días lunares exceptuados.

«Know, that the Dialectical Notes are four times to be looked into, and the Orations thereof in that day are 20 times to be repeated, making some respite, and having the books of that Art before your Eyes; and so likewise the books of Rhetorick, when the Notes thereof are inspected, as it is appointed.» — y el procedimiento exacto: cuatro inspecciones de la nota, veinte repeticiones de su oración, con los libros del arte a la vista.

«if thou wouldst operate in Theology or Astronomy, do it in a fiery sign; if Grammar or Logick, in Gemini or Virgo; if Musick or Physick, in Taurus or Libra; if Rhetorick, Philosophy, Arithmetick or Geometry, in Gemini or Cancer; for Mathematicks, in Taurus or Gemini: so they are well placed, and free from evil;» — [TEXTO/Turner] el reparto zodiacal de las artes, que fija en qué signo ha de estar la Luna para operar en cada una.

«Geometry hath one Note, Arithmetick a Note and a half; Philosophy, with the Arts and Sciences contained therein, hath 7 Species; Theology and Astronomy, with the Sciences in them contained, hath 7 Notes, but they are great and dangerous; not great in the pronunciation, but have great efficacy» — [TEXTO/Turner] el recuento de notas de las artes restantes, con la advertencia de que las de teología y astronomía son peligrosas por su eficacia, no por su dificultad.

«Musick hath one Note, and Physick one Note; but they are all to be published and rehearsed in their appointed dayes» — y las notas de la música y la medicina.

«But know, that in every day wherein you beholdest the Notes of Theology, Philosophy, or of any Arts contained in them, that thou neither laugh nor play, nor sport, because King So/omon, when he saw the forms of these Notes, having overdrunk himself, God was angry with him» — [TEXTO/Turner] la conducta que exige ante las notas más altas, y el precedente con que la funda: la ebriedad de Salomón al mirarlas.

«And when Solomon wept and besought mercy of the Lord, the Angel answered, Thy dayes shall be prolonged; nevertheless many evills and iniquities shall come upon thy Children» — y cómo se atenúa el castigo sin levantarse: se le alargan los días, pero el mal recae sobre sus hijos.

«If you would learn anything of any one Art, look into the proper Notes thereof in their due time.» — [TEXTO/Turner] la regla que rige el uso de las notas por arte.

«The Note is to be looked into, with fear, silence and trembling.» — [TEXTO/Turner] y la disposición con que se mira una nota.

«I adore thee, Oh King of Kings, my light, my substance, my life, my King, and my God, my Memory, and my strength; who in a Moment gavest sundry Tongues, and threwest down a Mighty Tower,» — [TEXTO/Turner] la oración que precede a las notas, que invoca a Dios por el episodio de Babel como dador y confundidor de lenguas.

«And let the capitular Orations be pronounced before the several Notes of every Art, and kept as is determined, &c.» — [TEXTO/Turner] la regla que ordena el uso de las oraciones capitulares antes de cada nota.

«Say the general Notes 10 times a day, when you have occasion to use any common Arts, having the books of those Arts before you» — [TEXTO/Turner] la frecuencia prescrita para las notas generales, siempre con los libros del arte delante.

«The Philosophical Notes, with all Sciences contained therein, the 7 and 17 dayes of the Moon are to be inspected, 7 times aday, with their several Orations.» — [TEXTO/Turner] y los días lunares y la frecuencia diaria de las notas filosóficas.

«for the Note hath in it self 24 Angels, is fully and perfectly to be pronounced, as you have heard» — [TEXTO/Turner] los veinticuatro ángeles que la nota lleva dentro, y la exigencia de pronunciarla entera.

«These are the Augmentations of the Orations, which belong to all Arts liberal and exceptive, except Mechanick, and are especially ascribed to the Notes of Theology.» — [TEXTO/Turner] y el reparto de las Augmentaciones, que alcanzan a todas las artes menos las mecánicas y se adscriben sobre todo a la teología.

«Solomon saith of these Orations, let no man presume to make use of them unless for the proper office they are instituted for.» — [TEXTO/Turner] la prohibición de usar una oración fuera del oficio para el que fue instituida.

«These 4 Orations are necessary for liberal Arts, but chiefly do appertain to Theology, which are to be said everyday before the general Notes, or the Notes of the liberal Arts;» — [TEXTO/Turner] las cuatro oraciones diarias que preceden a las notas.

«but if he be a Child of mean understanding, read them before him, and let him say after thee word for word;» — [TEXTO/Turner] y la adaptación prevista para el discípulo de corto entendimiento: que repita palabra por palabra.

«Doubt not, neither be affraid; for this Sacrament is greater than all the rest;» — [TEXTO/Turner] lo que el arte dice de la nota teológica inefable.

«But if thou dost anything uncertain, there is danger; as then wilt have experience from the other Notes and the Orations of them;» — y el riesgo que declara para quien opere con incertidumbre en ella.

«But when thou would’st operate in Theology, observe only those dayes which are appointed;» — [TEXTO/Turner] la observancia estricta de días que la teología exige.

«For So/omon saith, if thou miss a day or two, fear not, but operate on the general Chapters.» — y la dispensa que el propio texto ofrece cuando se pierde un día.

«It is necessary that thou have the Note of the 24 Angels alwayes in Memory; and faithfully keep those things, which the Angel reveales to thee in the vision.» — [TEXTO/Turner] y lo que exige de quien opera en teología: retener la nota de los veinticuatro ángeles y guardar fielmente lo revelado en la visión.

«The Experiment of the precedent work, is the beginning of the following Orations, which Solomon calleth Artem Novam.» — [TEXTO/Turner] el punto en que el libro V introduce el Artem Novam.

«These Orations may be said before all Arts generally, and before all Notes specially; And they may be pronounced without any other Chapters, if thou wouldst operate in any of the aforesaid Arts, saying these Orations in due time and order» — y qué lo distingue del resto del arte: sus oraciones sirven para todas las artes y pueden decirse sin los capítulos previos.

«he saw the book covered with fine linen, and in this book were written 10 Orations, and upon every Oration the sign of golden Seal» — [TEXTO/Turner] la visión que funda el Artem Novam: un libro envuelto en lino con diez oraciones, cada una con el signo del sello de oro.

«Wherefore Solomon saith, When I was to pronounce these Orations, I feared lest I should offend God; and I appointed unto my self a time wherein to begin them; that living chastly, I might appear the more innocent.» — [TEXTO/Turner] el temor que el texto atribuye a Salomón ante sus propias oraciones, y la castidad con que se prepara.

«Therefore Solomon trembled lest he should offend the Lord, and kept them, saying it was wickedness» — y la reserva con que las guarda: revelarlas a los incrédulos sería maldad.

«These are the precepts appointed before every operation; but if thou doubt of any beginning, either of the three first Chapters, or of the four subsequent Arts, that thou maist have the effect of perfect knowledge;» — [TEXTO/Turner] el reparto de las diez oraciones: tres capítulos primeros y cuatro artes subsiguientes.

«as they are above described, although thou overpass somthing ignorantly; thou maist be reconciled by the spiritual virtue» — y la reparación que ofrece a quien yerre por ignorancia.

«if thou wouldst have the whole body of Art, without any definition of time, thou maist pronounce these Orations before the several Arts, and before the Orations and Notes of these Arts, as often as thou wilt, fully, manifestly and secretly; but beware that thou live chastly and soberly» — [TEXTO/Turner] la única vía sin calendario que el arte concede, a cambio de vivir casta y sobriamente.

«Oh Lord my God, the Father of Life, open the Fountain of Sciences, which I desire; open to me, Oh Lord, the Fountain which thou openedst to Adam, and to thy Servants Abraham, and Isaac, and Jacob, to understand, learn and judge» — [TEXTO/Turner] la Fuente de las Ciencias que las oraciones piden abrir, con el precedente de Adán y los patriarcas.

«that thou maist change my understanding, and give to me a heart of flesh, for my heart of stone, that I may breath before my Lord and Saviour; and wash Oh Lord with thy new Spirit the inward parts of my heart, and wash away the evil of my flesh» — [TEXTO/Turner] la segunda de las diez oraciones, que pide el cambio del corazón de piedra por uno de carne antes de la primera figura de teología.

«who hidest wisdome and knowledge from the proud and wicked, and givest it to the faithful and humble;» — [TEXTO/Turner] y el criterio de reparto del saber que la oración atribuye a Dios.

«let my understanding be enlarged, and let thy Holy Eloquence be sweet in my mouth, that what I read or hear I may understand and repeat» — [TEXTO/Turner] lo que las oraciones piden en concreto: entendimiento ensanchado y elocuencia para comprender y repetir lo leído.

«Say these Orations from the first day of the month, to the fourth day: in the fourth day Alpha and Omega, and that following it, viz. Helischemat azatan ; As it is in the beginning: afterwards say» — [TEXTO/Turner] el calendario mensual de esas oraciones y las fórmulas del cuarto día.

«Hereby is increased so much Eloquence, that nothing is above it.» — y lo que promete de ellas.

«Blesse Oh Lord this place, that there may be in it Holy Sanctity, chastity, meekness, victory, holiness, humility, goodness, plenty, obedience of the Law, to the Father, Son, and Holy Ghost; Hear Oh Lord, holy Father, Almighty eternal God; and send thy Holy Angel Michael, who may protect, keep, preserve and visit me» — [TEXTO/Turner] la bendición del lugar de trabajo, que pide el envío del ángel Miguel como guarda.

«Therefore let the Operator be constant in his faith, and confidently believe, that he shall obtain such knowledge and wisdome, in the pronouncing these Orations, for with God nothing is impossible: therefore let the Operator proceed in his work, with faith, hope, and a constant desire: firmly believing; because we can obtain nothing but by faith; Therfore have no doubt in this Operation, whereof there are three species whereby the Art may be obtained.» — [TEXTO/Turner] la condición que el arte pone por encima de toda técnica: la fe del operador, sin la cual, dice, nada se recibe.

«first species is Oration, and reason of a Godly mind, not by attempting a voyce of deprecation, but by reading and repeating the same in the inward parts.» — y la primera de las tres especies por las que el texto dice que se accede al arte, que es interior y no de voz.

«let him be clean and chast by the space of nine dayes at least;» — [TEXTO/Turner] el plazo mínimo de pureza que exige antes de operar.

«which were composed and delivered by the Angel to Solomon, from the hand of God.» — [TEXTO/Turner] y la procedencia que reclama para esas oraciones.

«This is a true and approved experiment, to understand all Arts and secrets of the World, to find out and dig up minerals and treasure; this was revealed by the Heavenly Angel in this Notory Art.» — [TEXTO/Turner] el alcance que se atribuye al experimento: además del saber, hallar y desenterrar minerales y tesoros.

«that he will never commit wilfull perjury, but alwayes persist in faith.» — y el voto que exige de quien lo emprende.

«When thou wilt operate concerning any difficult Probleme or Question, with bended knees, before thy bed, make Confession unto God the Father; and having made thy Confession, say this Oration.» — [TEXTO/Turner] la confesión de rodillas ante la cama que precede a la operación.

«This being done, Thrice in the day following, when thou risest, give thanks to God Almighty, saying, Glory and honour, and benediction be unto him that sitteth on the Trone, and that liveth for ever and ever, Amen, with bended knees and stretched out hands.» — y la acción de gracias del día siguiente, tres veces, de rodillas y con las manos extendidas.

«But if thou desirest to understand any book, ask of some that hath knowledge therein, what that book treateth of:» — [TEXTO/Turner] el procedimiento para entender un libro: preguntar antes de qué trata.

«And in the morning, open the book, and read therein; and thou shalt presently understand the same, as if thou hadst studyed in it a long time:» — y lo que promete a la mañana siguiente: entenderlo como si se hubiera estudiado largamente.

«I thy unworthy servant, a sinner perplexed with many evils, do this day offer up and Sacrifice unto thee my Soul and Body,» — [TEXTO/Turner] la ofrenda de alma y cuerpo con que se abre la oración del sacrificio.

«that thou maist infuse into me thy Divine wisdome, and inspire me with the Spirit of Prophesy,» — y lo que pide a cambio: sabiduría divina y espíritu de profecía.

«put the Figure under your right Ear, and so consequently every other night, and seven times a day; the first hour of the morning saying this Psalm» — [TEXTO/Turner] el uso material de la Figura de la Memoria: bajo la oreja derecha, cada noche y siete veces al día.

«Four dayes the Figure of Memory ought to be consecrated with these Orations. O Father of all Creatures, of the Sun and Moon.» — [TEXTO/Turner] y los cuatro días que dura su consagración.

«Then on the last day let him bath himself, and put on clean garments, and clean’ Ornaments, and in a clean place, suffumigate himself with Frankincense, and come in a convenient hour in the night with a light Kindled, but so that no man may see thee» — [TEXTO/Turner] el rito del último día: baño, ropa limpia, sahumerio de incienso y una luz encendida de noche, sin que nadie lo vea.

«O most great and most Holy Father, seven or nine times: then put the Figure with great reverence about your Head;» — y lo que se hace después: repetir la oración siete o nueve veces y ceñirse la Figura a la cabeza.

«clean linnen vestiments, and doubt not but you shall obtain whatsoever you desire for this hath been proved by many, to whom such coelestial secrets of the Heavenly Kingdome are granted, Amen.» — [TEXTO/Turner] y la garantía con que cierra: se duerme con vestiduras de lino limpio, y lo promete probado por muchos.

«I give thanks unto thee, Oh great and wonderful God, who hast given Salvation and knowledge of Arts unto me thy unworthy servant N. and confirm this Oh God, which thou hast wrought in me, in preserving me.» — [TEXTO/Turner] la acción de gracias con que se cierra el libro V, que atribuye a Dios el saber recibido.

«Note, that if you desire to know any thing that you are ignorant of, especially of any Science, read this Oration:» — [TEXTO/Turner] la rúbrica con que el Artem Novam ofrece su remedio general contra la ignorancia.

«who art able instantly to infuse Wisdome, Knowledg, and Learning into any man;» — [TEXTO/Turner] y el poder que atribuye a Dios y del que el arte entero depende: infundir sabiduría al instante.

«Amenadiel!8 is the Great Emperor of the west, who hath 300 great Dukes, and 500 lesser Dukes, besides 40000030000100000 other ministering spirits more Inferiour to attend him, wheof [whereof] we shall not make any mention but only of 12, of the cheefe Dukes and their seales which 1s sufficient for practice.» — [TEXTO] el emperador del Oeste, cuarto de los cardinales del libro II, con trescientos duques mayores y quinientos menores.

«Note Amenadiel may be called at any hour of the day or night, but his dukes (who hath 388024 servants a peice to attend them) Are to be called in Certaine houres, as Vadros he may be called in the 2 first houres of the day, Camiel in the second 2 houres of the day and so [on] successively till you come to Nadroc who 1s to be called in ye 2 last houres of the night, And then begin againe at Vadros &c. The same Rule is to be observed in calling the Dukes belonging to Demoriel the Emperor of the North.» — [TEXTO] y el reparto horario de sus doce duques, de dos en dos horas a lo largo del día y de la noche, que el texto extiende también a los del emperador del Norte.

«I am particularly grateful for the high quality negative of Sloane 3825, which they prepared specially» — la base material de la edición: un negativo del Sloane 3825.

«Sloane 2731 omits the 5th book, Ars Noforia, but instead inserts three folios» — el Sloane 2731 sin el libro V, con lo que inserta en su lugar.

«Mathers supplied the title “Explanation of certain names used in this book Lemegeton,” but given the content, it should read “The Explanat» — un título que Mathers suplió, y la lectura que Peterson propone en su lugar.

«This section is only found in H. It is abstracted from Agrippa, De Occulta Philosophia (Leiden: E. J. Brill, 1992), pp. 462-464, Book III, chaps. 21-22. It is followed by a fourteen-page narrative about a “Gentleman by Descent from the lines of the Plantagenets” and his conversation with Dr. Rudd» — una omisión que el editor declara: catorce páginas del Harley que no imprime.

«Liber Juratus also reads “Anepheneton» — el cruce con el Liber Juratus al nivel de un nombre divino.

«In other words using the Julian calendar» — y la fecha del ritual, que Peterson lee como juliana.

«Clm 849 reads “Apparet in signo medici cum suscipit figuram hup. 243, L. 18 manam; [est] doctor opti[{mJus mulierum, et facit ardere in amorem virorum” (He appears in the form of a doctor (medi¢i, not meridii=southern as in Weyer) when he takes on a human form. He is a most excellent doctor of women, and he makes them burn with love for men.) For text see Kieckhefer, Forbidden Rites» — el testigo muniqués que la fe de erratas añade, con la enmienda de lectura y la remisión a Kieckhefer.

«Therefore it is called, The Notary Art, because in certain brief Notes, it teacheth and comprehendeth the knowledge of all Arts» — la definición del arte notoria en la versión impresa de Turner.

«To his Ingenious and respected friend Mr. William Ryves, of St. Saviours Southwark, Student in Physick and Astrology» — y la dedicatoria de Turner en 1657.

«Ars Notoria mentions another Solomonic title, Helisoe, which is likewise noticed by the compiler of the Lesser Key; see pages 6 and 166 below.» — la fe de erratas añade un segundo título salomónico: la Ars Notoria menciona también *Helisoe*, y el compilador de la Clave Menor lo recoge.

«Agrippa classified these three magical books as belonging to “theurgia,” that category of magic which works through the agency of the good angels and God.» — Peterson atribuye a Agrippa la clasificación de la Ars Almadel, la Ars Notoria y la Ars Paulina dentro de la teurgia, definida como la magia que opera por agencia de los ángeles buenos y de Dios.

«According to Agrippa, Goetia is the other major category of ceremonial magic.» — y la goetia como la otra categoría mayor, de modo que la compilación reúne las dos ramas que Agrippa separaba.

«Goetia is a Greek term more or less synonymous with magic, but with negative connotations, as distinguished from the more elevated Theurgia (“working of a god”).» — Peterson define los dos términos que dan nombre a los dos primeros libros: la goetia como sinónimo de magia con carga negativa, y la teurgia, más elevada, como trabajo de un dios.

«Harley 6483 is probably the latest manuscript and contains much additional material, with extracts from de Abano’s Heptameron replacing much of the instructions included in Book 1 of the other manuscripts.» — Peterson describe el Harley 6483 como el manuscrito más tardío, y advierte que sustituye buena parte de las instrucciones del libro I por extractos del Heptameron de Pedro de Abano.

«Sloane 2731 is cataloged as Clavicula Salomonis. It is important because it has been compiled from multiple versions, including Sloane 3648.» — y el valor que le reconoce al Sloane 2731 pese a descartarlo como base: haber sido compilado desde varias versiones.

«It includes variations in many of the names, showing that it had been redacted by the time Weyer obtained it, so it evidently dates from long before 1563.» — Peterson data la fuente manuscrita de Weyer muy antes de 1563, y lo deriva de que las variantes de nombres muestran un texto ya redactado cuando Weyer lo obtuvo.

«One is that the fourth spirit in Weyer’s text, Pruflas (alias Bufas), was accidently left out of Reginald Scot’s English translation, or was already missing from the edition used by Scot (a manuscript dated 1570). It is also the only spirit from Weyer’s list that is not found in the Lemegeton.» — Peterson señala la anomalía en que apoya la adjudicación a Scot: Pruflas falta en la traducción inglesa de Scot y es el único espíritu de Weyer ausente también del Lemegeton.

«If a specific edition can be found that introduced this defect, it might allow us to fix the date of the composition of the Goefia in its present form.» — y lo que espera de ese hueco, dicho en condicional: identificar la edición que lo introdujo permitiría fechar la composición de la Goetia en su forma actual; la capa de texto lee Goetia como Goefia.

«The Hebrew lettering which appears on the brass vessel (figure 7) is clearly based on Agrippa’s “Scale of the Number Seven.”» — Peterson deriva las letras hebreas del vaso de bronce de la Escala del número siete de Agrippa.

«The other source utilized is a small book titled Heptameron, or Elements of Magic by Peter de Abano.» — y nombra la segunda fuente del ritual goético, junto a Agrippa.

«Slightly less diabolical is the second book, Theurgia Goetia. This text has close parallels with Book One of Trithemius’ Steganographia.» — Peterson sitúa el libro II como menos diabólico que el primero y lo empareja con el libro primero de la Steganographia.

«Although the abundant spirit seals are not found in Trithemius, those few that can be found match exactly.» — y acota el paralelo: los sellos abundan en el Lemegeton y faltan en Trithemius, pero los pocos que hay coinciden exactamente.

«Written in 1500, Steganographia was not published until 1608. It was, however, widely circulated in manuscript form.» — Peterson resuelve así el problema de la transmisión: la Steganographia circuló en copias manuscritas durante el siglo que media entre su escritura y su impresión.

«Where the majority of manuscripts agree, they also agree with the Steganographia. This is highly significant, in that it allows us to gauge the degree of degradation of the various Lemegefon manuscripts by the number of times they deviate from the Steganographia.» — y el uso crítico que le da: la Steganographia le sirve de patrón para medir cuánto se ha degradado cada manuscrito; la capa de texto lee Lemegeton como Lemegefon.

«Trithemius cites Raziel several times as an authority for these angels,17 but I have been unable to match up any of the lists» — Peterson declara el límite de su cotejo: no consigue emparejar las listas angélicas del Raziel que Trithemius invoca como autoridad.

«Although this text is based on earlier versions, repeated mention of the year 1641 and guns, shows a late redaction.» — Peterson fecha tarde la redacción de la Ars Paulina por dos indicios internos: la mención repetida del año 1641 y la de las armas de fuego.

«The “table of practice” has similarities with Dee’s “holy table.” In the former, the seven seals have the characters of the seven planets, which also occur in the Magical Calendar (published in 1620, but with possible connections with Trithemius).» — y empareja la mesa de práctica de la Ars Paulina con la mesa santa de Dee, y sus siete sellos con los caracteres planetarios del Calendario Mágico.

«Johann Weyer seems to associate the art with an Arab magician of the same name.» — Peterson consigna, con reserva, que Weyer parece asociar el Almadel a un mago árabe del mismo nombre.

«The orations in Ars Notoria and those in Liber Juratus are closely related and suggest to me a common oral tradition.» — Peterson empareja las oraciones de la Ars Notoria con las del Liber Juratus y postula, en primera persona, una tradición oral común detrás de ambas.

«The orations in both works are said to have mystical properties that can impart communion with God and instant knowledge of divine and human arts and sciences.» — y lo que ambas obras prometen de esas oraciones: comunión con Dios y conocimiento instantáneo de las artes y ciencias divinas y humanas.

«The notae vary considerably in the Ars Noforia manuscripts,27 and individual manuscripts sometimes give alternate versions for the figures as well.» — Peterson advierte que las notae no son estables entre manuscritos, y que algunos dan versiones alternativas de las figuras; la capa de texto lee Notoria como Noforia.

«The first note on grammar consists of the oration written in concentric rings; the second consists of the oration written in a diamond-shaped arrangement.» — y describe qué son materialmente las notae: la propia oración dispuesta en anillos concéntricos o en rombo.

«Not all manuscripts of the Lemegeton include the Ars Notoria.» — Peterson consigna que el libro V no está en todos los manuscritos de la colección.

«His assumption was, no doubt, based on the fact that Mathers’ edition of the Key of Solomon was, in fact, based on numerous manuscripts in the languages mentioned.» — Peterson explica de dónde salió el error de Crowley: la Clave Mayor que Mathers sí editó desde manuscritos en varias lenguas.

«It is not known whether these defects were corrected in any subsequent editions.» — y su abstención sobre la edición de Nelson y Anne White de 1979, cuya reproducción declara casi ilegible.

«Unfortunately, this edition of the Lemegeton is also uncritical and indiscriminate in its use of source material.» — el juicio sobre la edición de Mitch Henson de 1999, que Peterson reprocha por haber empezado en el Sloane 2731 y cambiar a mitad de camino al Sloane 3825.

«The illustrations have all been redrawn and many were significantly simplified or corrupted.» — y lo que le imputa a sus ilustraciones.

«Henson arbitrarily omitted all of Book 5, dismissing it as showing “no affinity for the listings of spirits that mark the bulk of” the Lemegeton.» — y la omisión del libro V, con el motivo que su editor alega.

«And, in spite of the title, he silently omitted the introductory and concluding materials and many other passages, reducing the text to a slender 95 pages.» — y lo que esa edición, titulada completa, deja fuera en silencio.

«Nevertheless, it could prove useful for those who want a low-cost introduction, but those interested in accuracy or intending to practice ceremonial magic may want to use it with caution.» — y la concesión con que cierra el juicio, dirigida a quien busque una introducción barata.

«The Magic Circle was based on Sloane 2731, a particularly bad choice because of crowded corrections written supra linea and misunderstood by Henson's illustrator.» — Peterson explica por dónde se corrompió el círculo mágico de esa edición: las correcciones interlineales apiñadas del Sloane 2731, mal leídas por el ilustrador.

«Gold, silver, copper, tin, lead, mercury, copper + silver respectively. Noticeably absent is Mars» — la nota con que Peterson resuelve los símbolos planetarios ilegibles de la tabla de metales, y señala el hueco: falta Marte, es decir el hierro.

«At this point, H inserts the characters of the angels of the 7 days from de Abano’s Heptameron. He then jumps to the section titled, “The Conjuration for to call forth any of the forsaid spirits.» — y una divergencia del Harley 6483 que declara en nota: inserta ahí los caracteres angélicos de los siete días tomados del Heptameron y salta el resto.

«According to Weyer, it should be made of silver.» — la nota sobre el material del anillo del arte, que Peterson toma de Weyer.

«At this point, S2 inserts an alchemical formula titled “Tincture universalis” that occupies 2 full pages, followed by a blank page, before resuming with» — la interpolación alquímica que Peterson declara en el Sloane 3648 y que su edición no imprime: dos planas dentro del libro II.

«122 See T1.12. S1 adds, “who is a mighty prince Ruling in the west & by North.”» — un ejemplo del cotejo continuo del aparato: la atribución cardinal de Cabariel solo la trae el Sloane 2731.

«§2: “Cupher or ..l”; H: “Yssan, Elitel, Aniel / Gupharort.” Note this appears to indicate a misreading of S2 and thus some common prototype.» — y cómo Peterson deriva parentesco entre manuscritos de una mala lectura compartida.

«Note the invocation does not appear for this spirit.» — una laguna del manuscrito base que declara en vez de suplir: Armadiel queda sin conjuración.

«Note, the seal of Cartael is badly drawn and crossed out in Sloane 3825.» — y el estado material del sello de Cartael en el manuscrito que le sirve de base.

«Note that $1 and S2 label the seal of Amriel as though it were two seals, the “amriel seale” (the top half) and “Amrel his Seale” (the bottom half), which yields thirteen seals, even though the section is titled “the 12 dukes folloeth & ther seals.”» — una incoherencia entre título y sellos que Peterson consigna sin resolver.

«The seal for Proxel was never rendered and the manuscript breaks off at this point.» — y una interrupción del manuscrito, declarada donde ocurre.

«Note that the wording “the former Directions” makes it clear that this is not the original order.» — Peterson infiere del propio texto que el orden en que llega la Ars Paulina no es el suyo original.

«H does not seem to notice the omission of five names, since it also numbers them twelve and six.» — cómo detecta una laguna heredada: el Harley repite el conteo sin advertir que faltan cinco nombres.

«Again, H does not seem aware of the missing name.» — y el mismo defecto, repetido tres planas después.

«§3 alone agrees with Trithemius, who reads, “Habemus deputatos ministeriales 3200 quibus per vices in diuersis operationibus magicis vtuntur.”» — el cotejo contra la Steganographia aplicado a una cifra concreta: solo el Sloane 3825 conserva los 3.200 servidores que trae Trithemius.

«Note that the following formulae are given in apothacary symbols that have the following meaning:» — la nota con que Peterson abre la clave de los símbolos de boticario de las recetas de sellos zodiacales.

«These articles derive from Sloane 3648, which does include Ars Notoria, as well as extracts from Agrippa, Paracelsus, and de Abano.» — la procedencia de los tres folios que el Sloane 2731 inserta en lugar del libro V.

«The first two articles are clearly unrelated to the Lemegeton.» — y el juicio de pertinencia que Peterson emite sobre ellos.

«Since they are of exegetical nature, I have included them in this appendix.» — y por qué imprime igualmente el tercero, pese a ese juicio.

«They contain lists of sacred names with corresponding short phrases that are more of the character of prayers rather than etymologies.» — cómo describe esas listas, que no son etimologías aunque lo parezcan.

«The lists contain corrupted versions of the names listed in the magic circle from the Goetia.» — y qué contienen realmente: los nombres del círculo mágico del libro I, corrompidos.

«They are based ultimately on Agrippa, De Occulta Philosophia, Book II, chapter 13 (Leiden: E.J. Brill, 1992), p. 289.» — y su fuente última, que remonta a Agrippa.

«In Agrippa, the name of God associated with the Sphere of the Zodiac is “Iod Jehovah.”» — el cotejo nombre por nombre contra Agrippa con que enmienda las lecturas corrompidas.

«Agrippa does not have “Tetragrammaton,” but following the pattern of the others this should probably read “Tiphareth” or “Malachim.”» — y una enmienda que propone sin testimonio, declarada como conjetura por el patrón de la serie.

«He is the author and promoter of discord, war, quarrels, and falsehood.» — [WEYER/PETERSON] Pruflas, el cuarto espíritu de Weyer: es justamente el que falta en Scot y en el Lemegeton, y el que sostiene la adjudicación de Peterson; la entrada va en inglés de Peterson, no de Scot.

«He may not be admitted into every place.» — y la restricción que Weyer le pone, ausente del resto del catálogo.

«Paymon obedit magis Lucifero quam alii reges.» — [WEYER] la jerarquía que el apéndice sí explicita y la Goetia no: Paimón obedece a Lucifer más que los otros reyes.

«Lucifer hic intelligendus, qui in profunditate scientiz sux demersus, Deo assimilari voluit,» — y la explicación que Weyer añade sobre ese Lucifer: hundido en la profundidad de su ciencia, quiso asemejarse a Dios.

«He is of the orders of powers, hoping to returne to the seaventh throne, which is not altogether credible, and he ruleth eightie five legions.» — [WEYER/SCOT] y la reserva que el propio catálogo intercala en sus entradas: la esperanza de volver al séptimo trono no es del todo creíble.

«Note, that at the calling up of him, the exorcist must looke towards the northwest, bicause there is his house.» — [WEYER/SCOT] la orientación que prescribe para llamar a Paimón.

«Although Be/iall went before all them that were throwne downe to the earth, yet he went not before them that tarried in heaven.» — [WEYER/SCOT] la precisión sobre el rango de Belial, que acota su primacía a los caídos.

«But he tarrieth not one houre in the truth, except he be constrained by the divine power, as is said.» — y el límite de su veracidad.

«Certeine nigromancers doo saie, that Salomon, being on a certeine daie seduced by the craft of a certeine woman, inclined himselfe to praie before the same idoll, Beliall by name: which is not credible.» — [WEYER/SCOT] una segunda negativa del apéndice sobre Salomón, además de la de Cham: niega que orase ante el ídolo de Belial.

«we must thinke he worshipped not the image Be/ia//, for then he could not have constrained the spirits by divine vertue:» — y el argumento con que la sostiene: si lo hubiera adorado, no habría podido constreñir a los espíritus por virtud divina.

«Si autem se submittere noluerit, Vinculum Spirituum legatur, quo sapientissimus Salomon eos cum suis legionibus in vase vitreo relegavit:» — [WEYER] una divergencia material del apéndice frente al libro I: aquí Salomón encierra a los espíritus en un vaso de VIDRIO, no de bronce.

«But the Babylonians woondering at the matter, supposed that they should find therein a great quantitie of treasure, and therefore with one consent went downe into the lake, and uncovered and brake the vessell,» — [WEYER/SCOT] y el mismo episodio de los babilonios que el libro I cuenta en la p. 64, en la versión del apéndice.

«It is to be noted, that if anie exorcist have the art of Bileth, and cannot make him stand before him, nor see him, I may not bewraie how and declare the meanes to conteine him, bicause it is abhomination, and for that I have learned nothing from Salomon of his dignitie and office.» — [WEYER/SCOT] la abstención declarada del catálogo: se niega a dar el modo de contener a Bileth por abominable, y confiesa no haber aprendido nada de Salomón sobre su dignidad.

«But yet I will not hide this; to wit, that he maketh a man woonderfull in philosophie and all:the Jiberall sciences:» — y lo que sí consiente decir de él, pese a esa reserva.

«he is thought to be faithfull in all commandements: and although he promise to be obedient to the conjuror in all things; yet is he not so, he is a lier, except he be brought into a triangle,» — [WEYER/SCOT] la regla del triángulo aplicada a Shax, que en el apéndice se repite espíritu por espíritu y no como norma general.

«And let the conjuror note, that if he bid him hurt no man, he willinglie consenteth thereto: he hopeth after 1000 yeares to returne to the seventh throne, but he is deceived, he hath three legions.» — [WEYER/SCOT] otra de esas denegaciones incidentales: Focalor espera volver al séptimo trono, y el catálogo declara que se engaña.

«he hopeth after a thousand two hundreth yeares to returne to the seventh throne: which is not credible.» — y la tercera, sobre el plazo de mil doscientos años.

«Note that a legion 1s 6 6 6 6, and now by multsplscation count bow mantie legions doo arise out of everte particular.» — [WEYER/SCOT] la cifra que fija cuánto vale una legión en todo el catálogo, con la instrucción de multiplicar; la capa de texto corrompe varias palabras de la línea.

«This was the work of one T. R. written in faire letters of red & blacke upon parchment, and made by him, Ann. 1570. to the maintenance of his living, the edifieng of the poore, and the glorie of gods holie name: as he himselfe saith.» — [WEYER/SCOT] el colofón del manuscrito de 1570 que Scot tradujo, con las iniciales de su copista y los tres fines que declara.

«Observa horas in quibus quatuor reges, scilicet Amoymon rex Orientalis, Gorson rex Meridionalis, Zymymar rex Septentrionalis, Goap rex & princeps Occidentalis possunt constringi, 4 tertia hora usque ad meridiem, a nona hora usque ad vesperas. Item Marchiones a nona usque ad completorium, vel 4 completorio usque ad finem diei. Item Duces 4 prima usque ad meridiem: & observatur ccelum clarum.» — [WEYER] las horas de atadura por rango en el apéndice, que reparten el día entre los cuatro reyes cardinales, los marqueses y los duques.

«WHEN you will have anie spirit,you must know his name and office; you must also fast, and be cleane from all pollusion, three or foure daies before; so will the spirit be the more obedient unto you. Then make a circle, and call up the spirit with great intention,and holding a ring in your hand, rehearse in your owne name, and your companions (for one must alwaies be with you) this praier following, and so no spirit shall annoie you, and your purpose shall take effect.» — [WEYER/SCOT] el rito entero del apéndice, mucho más escueto que el del libro I: ayuno de tres o cuatro días, círculo, anillo y un acompañante que ha de estar siempre presente.

«Scot adds, “(And note how this agreeth with popish charmes and conjurations.)» — [PETERSON] y la acotación que Scot intercala en su traducción, que Peterson consigna en nota: el paralelo que el traductor traza con los conjuros papistas.

«that thou give me thy vertue & power over all thine angels (which were throwne downe from heaven to deceive mankind) to drawe them to me» — [WEYER/SCOT] la petición central de la oración del apéndice: poder sobre los ángeles caídos.

«that they neither be hurtfull, or. fearefull unto me, but rather obedient and diligent about me.» — y la condición de inocuidad con que la acompaña.

«by that name that Salomon did bind the divels, and shut them up» — [WEYER/SCOT] y el nombre por el que jura, que es el mismo del marco salomónico.

«Note ellipsis. The missing word is probably “Quatuor;” the book Quatuor Annuli Salomonis ("The Four Rings of Solomon”) exists in several manuscripts, including Sloane 3847.» — [PETERSON] la restitución que propone para una laguna del apéndice, con el libro salomónico al que remite; la marca como probable.

«This kind of blasphemy and cursing constitutes the worst kind of refuse and dregs of the earth, and punishment of these profane magi is well deserved.» — [PETERSON] la condena con que Weyer cierra su catálogo, aquí en traducción de Peterson y no de Scot, que no la vertió.

«Table 3 compares the names of the spirits and order in which they are found in both Weyer and the Goetia.» — [PETERSON] la tabla comparativa con que cierra el apéndice.

«The numbers correspond to the order of the spirits, equal sign indicates that the name of the spirit in Weyer is the same as in the Goetia.» — y cómo se lee.

«According to Thorndike,19 the “The Pauline art,” was purported to have been discovered by the Apostle Paul after he had been snatched up to the third heaven, and delivered by him at Corinth.» — [PETERSON] la atribución tradicional del libro III que Peterson consigna por Thorndike y no por cuenta propia: el apóstol Pablo la habría descubierto tras ser arrebatado al tercer cielo.

«The secret of secrets; Thou that workst them, be secret in them» — [WEYER/SCOT] el lema con que se cierra el catálogo del apéndice, en la traducción de Scot.

«Figure 25. Sigilla, nempe XII signorum zodtact, from Paracelsus, Archidoxis magicae, Liber II. /» — la procedencia que el apéndice de figuras declara para los sellos zodiacales: el Archidoxis magicae de Paracelso.

«Figure 26. The Almadel, from Gollancz, Sepher Maphteah Shelomoh, fol 20b.» — y la del Almadel, tomada del manuscrito hebreo editado por Gollancz.

«Note, too, the drawing at the bottom showing how the candles are to be constructed with feet to support the Almadel.» — y lo que ese testigo hebreo aporta sobre el montaje: las velas con pies que sostienen el tablero.

«Figure 29. Second note of the art of grammar, from Sloane 1712, fol. 157.» — la procedencia de las notae de la Ars Notoria que el apéndice reproduce: el Sloane 1712, que no es ninguno de los cuatro manuscritos de base.

«Figure 31. Second, third, and fourth notes of theology, from Sloane 1712, fol 21v.» — y las notas de teología del mismo testigo.

Círculo mágico (circulus) — Círculo de nueve pies con los nombres divinos, modelado sobre la Escala del número diez de Agrippa.

Pentáculo (sello-síntesis) — El Pentáculo de Salomón se muestra al espíritu para forzarlo a la obediencia.

Horas planetarias — Rigen la Ars Paulina: ángeles de las horas del día y de los signos del zodíaco.

Evocación (llamar y constreñir espíritus) — Peterson consigna que el término «evocation» es innovación de Mathers, ausente de los manuscritos.

Grimorio (libro de magia) — La compilación se presenta como manual popular de hechicería conocido desde el siglo XVII, con los nombres, órdenes y oficios de los espíritus, sus sellos y el modo de llamarlos.

Goetia (γοητεία, arte goético) — Nombre del libro I y término griego que Peterson glosa como sinónimo de magia con carga negativa, opuesto a la teurgia.

Theurgia (obra divina) — El propio grimorio llama teurgia verdadera a sus dos últimas órdenes de espíritus, y Peterson recoge de Agrippa la definición: la magia que obra por agencia de los ángeles buenos y de Dios.

Magia Natural — El prefacio del Harley define la magia como el más alto conocimiento de la filosofía natural, obrado por la virtud oculta de las cosas, y la separa de la diabólica con Orígenes y Filón.

Necromancia (nigromancia) — La misma teoría interna declara que el arte degenera de natural en diabólico y se vuelve nigromancia, y carga la culpa a los seguidores, no al arte.

Cadena de transmisión (quién tomó de quién) — El grimorio declara su propia cadena: hallados en caldeo y hebreo en Jerusalén por un rabino judío, vertidos al griego y de ahí al latín.

Crítica de fuentes (criterios de inclusión y descarte) — Peterson declara su base textual, jerarquiza los cuatro manuscritos, usa la Steganographia como patrón para medir la degradación de cada copia y juzga una por una las ediciones previas.

Vaso de Bronce — Donde el marco narrativo dice que Salomón encerró a los setenta y dos, echado a un lago de Babilonia; el texto autoriza además mandar a él a los espíritus como al triángulo, y el apéndice de Weyer lo llama vaso de vidrio.

Círculo mágico (circulus) — Círculo de nueve pies con los nombres divinos de Eheye a Levanah —pasaje que la edición imprime entre corchetes—, hecho para preservar al operador de la malicia de los espíritus.

Triangulo Magico — Se traza dos pies fuera del círculo y de tres pies de lado, para los espíritus desobedientes; en el apéndice de Weyer la obligación de no mentir dentro de él se predica de espíritus concretos, no como norma.

Hexagrama — Figura en pergamino de piel de becerro, llevada al borde de la vestidura blanca y cubierta de lino; es la que fuerza obediencia y forma humana.

Pentagrama (estrella flamígera) — Figura que sirve a la vez para preservar al exorcista del peligro y para mandar.

Pentáculo (sello-síntesis) — El Pentáculo de Salomón se muestra al espíritu al llegar, y en el libro II se le enseña junto a su propio sello.

Anillo Magico — Se sostiene ante el rostro del exorcista contra los humos hediondos del espíritu; Peterson anota que según Weyer debe ser de plata.

Sello Secreto — Lo fabrica quien esté limpio por dentro y por fuera; el texto le atribuye en manos de Salomón amor universal, victoria e invulnerabilidad.

Lamen — El sello del espíritu se lleva colgado al pecho, y el libro II lo declara condición: sin él, el espíritu aparecido no obedece.

Espiritus Aereos — Los treinta y uno del libro II son todos del aire, buenos y malos a la vez, con mansión en un punto del compás; veinte son fijos y once errantes.

Piedra de Cristal — Receptáculo común a los libros II, III y IV: cristal de cuatro pulgadas sobre la mesa secreta de Salomón, y en la Ars Paulina el ángel transmite a él sus rayos y su voz.

Mesa de Practica — Sobre ella se posa el sello de la hora, en la casilla marcada con el carácter del señor del ascendente; Peterson la empareja con la mesa santa de Dee.

Horas planetarias — Rigen los tres libros centrales: los duques del libro II se llaman de dos en dos por hora planetaria, y el libro III adjudica a cada una de las veinticuatro horas su nombre propio y su ángel.

Almadel — Tablero de cera de seis pulgadas en cuadro, con un agujero en cada esquina y nombres divinos distintos por punto cardinal, sostenido por pies de la misma cera que las velas.

Altitudes — Las cuatro Choras del libro IV, que representan las cuatro esquinas del mundo y se dividen en doce partes; cada una tiene su color, sus cinco ángeles y su mes zodiacal.

Daimon (entidad intermedia, ni ángel ni demonio) — La segunda parte de la Ars Paulina expone un demonio triple para cada hombre —el santo, el de la natividad y el del oficio—, y recoge las técnicas discrepantes de Porfirio, los caldeos y otros para hallarlo.

Angel Guardian — Se le hace descender a la piedra de cristal con una invocación propia, y la repetición produce primero visiones extrañas y al cabo el genio mismo.

Cuatro elementos (fuego, aire, agua, tierra) — Los genios se reparten en cuatro regiones elementales bajo Miguel, Uriel, Rafael y Gabriel, cada una con su punto cardinal y su estación.

Artes Liberales — El libro V declara siete artes lícitas de leer sin pecado y asigna a cada una su número de notas, sus días lunares y su signo zodiacal.

Notae — Las figuras de la Ars Notoria son la propia oración dispuesta en anillos concéntricos o en rombo; cada arte tiene las suyas y no sirven para otro.

Figura de Memoria — Talismán que se consagra cuatro días, se lleva bajo la oreja derecha siete veces al día y se ciñe a la cabeza para dormir con vestiduras de lino limpio.

Secreto (lo que se jura no fijar por escrito) — La oración fundacional se dice a solas y en voz tan baja que apenas se oiga a sí mismo, y Salomón guarda las diez oraciones porque revelarlas a los incrédulos sería maldad.

Tetragrammaton (el Nombre de cuatro letras) — Va entre los nombres divinos del lado norte del Almadel y entre los que constriñen a los espíritus errantes del libro II.

Templo de Salomón (el escenario del oficio) — El libro V se presenta como las oraciones que Salomón usaba sobre el altar del templo, y el castigo del ángel le prohíbe entrar en él ochenta días.