The Keys to the Gateway of Magic: Summoning the Solomonic Archangels and Demon Princes

«all creatures, both Divine, Super-celestial, Olympic, Terrestrial, Sub-terrestrial, Airy, Watery, & infernal, visible and invisible, to yield due obedience, with all readiness & submission unto us» — el octavo de los *Beneficial Aphorisms* del Janua Magica Reserata enumera así lo que el mago puede constreñir a servirle: la lista abarca de golpe lo divino, lo supercelestial, lo olímpico, lo terrestre, lo subterráneo, lo aéreo, lo acuático y lo infernal, sin distinguir entre criaturas buenas y malas. La introducción de Skinner y Rankine lo reproduce al presentar la Parte 1.

«those inferiors (as herbs, stones, metals &c) have their power subservient to the Heavens, the Heavens from the Intelligences, and the Intelligences from God, in whom all things persist in the greatest power; as in the Little world [of] Man [the microcosm], there is not a member for which hath no Correspondence with some Intelligence, Element, plant, &c; and in some measure & numeration, in the Archetype» — el decimoctavo aforismo del mismo tratado enuncia la cadena de mando que hace operable la magia: hierbas, piedras y metales dependen de los cielos, los cielos de las Inteligencias y éstas de Dios, y no hay miembro del hombre que no tenga correspondencia arriba. Los corchetes son glosa de los editores dentro de la cita, no del manuscrito.

«Other divines say that no Demons were created wicked but were cast down from the Heavens from the Orders of good Angels, for their prevarication, as all Hebrew divines, Assyrian, Arabian and Egyptian do confirm. Phererides the Syrian describes the fall of Demons, and Ophin, that is a Serpent Demoniac, that was the head of the rebellious army.» — el Janua Magica Reserata, en la sección de los órdenes de demonios malvados, niega que hubiera demonios creados malos: todos cayeron desde los órdenes de ángeles buenos, y remite la doctrina a los teólogos hebreos, asirios, árabes y egipcios. Los nombres van tal cual imprime el troceo, sin cotejo contra el facsímil. La introducción reproduce el pasaje.

«the sign of their appearance, most seemeth like a Veil or Curtain of some beautiful Colour, hanging in or about the stone, or Glass, as a bright Cloud, or other pretty kind of Hieroglyphical show, both strange & yet very Delightful to behold» — así describe la primera Introducción de la Parte 2 lo que se ve justo antes de que un espíritu o ángel se materialice: no la figura, sino un velo o cortina de color en la piedra o el cristal. Skinner y Rankine lo citan al presentar la Parte 2.

«Appear in fair and decent form, & in no wise hurtful Dreadful, Terrible, or Affrightful unto us, or this place, or to any other person or place whatsoever, but in all humility & Serenity, Visibly to the Sight of our Eyes» — fórmula de las invocaciones que instruye al espíritu sobre la forma exacta en que debe comparecer; la cláusula no pide la aparición sino que regula su modo, y se repite luego a lo largo de las Partes 2 y 3. Aquí la cita la introducción como ejemplo del aumento de precisión del siglo XVII.

«Exorcise, Conjure, Command, Constrain, & Call forth & move» — la serie de seis verbos con que las Llaves acumulan modos de obligar en vez de usar uno solo; Skinner y Rankine la aducen como muestra de que ya no basta con conjurar.

«To conclude Dr. Rudd's Doctrine of the Nine Hierarchies of Angels and the better to understand him, that although the glorious Methratton and Raziel may be invocated for some great signal and weighty matters [such as] to prevent ruin of states and kingdoms and persons in great authority, yet it is the opinion of Dr. Dee and Dr. Rudd, and Iamblichus that ancient magician, that it is rarely practiced since the Olympic powers are sufficient to be invocated and advised with.» — las Nueve Llaves Celestiales acotan su propio uso: los arcángeles más altos se reservan para asuntos de estado, y para lo demás bastan las potencias olímpicas. El texto respalda la reserva con tres nombres —Dee, Rudd y Jámblico— y la presenta como opinión, no como regla. Los corchetes son de los editores.

«He Created Man Also after his own Image, for as the world is the Image of God, So man is the Image of the world. We must Observe this by the way, that man is not Created Simply the Image of God, But after the Image, or the Image of the Image, therefore he is Called Microcosm or the Lesser world.» — el Janua Magica Reserata abre con una precisión que sostiene todo lo demás: el hombre no es imagen de Dios sino imagen de la imagen, y de ahí le viene el nombre de microcosmos. La transcripción sigue el Sloane MS 3825, ff. 3-96, según la nota al pie.

«There are in Man the four Elements, with the most true proprieties of their natures, And also an Ethereal Body, Likewise the Chariot of the Soul in proportion Corresponding to the Heaven.» — el mismo tratado desglosa qué contiene el hombre por ser mundo menor: los cuatro elementos con sus propiedades, un cuerpo etéreo y el carro del alma proporcionado al cielo.

«He Symboliseth with the matter in a proper subject, with the Elements in a fourfold body with plants in a fourfold Virtue, with animals in a sensitive faculty, with the Heavens in an Ethereal spirit, & in flux of the Superior parts in the inferior with the Angels in wisdom & understanding, with God in containing all things.» — la escala de simbolizaciones con que el Janua enlaza al hombre con cada grado del ser: materia, elementos, plantas, animales, cielos, ángeles y Dios, cada uno por la facultad que le corresponde.

«Whosever therefore, shall know him self, shall know all things in himself, and more especially he shall know God, according to whose Image he was made, he shall know the world the resemblance of which he Beareth, and he shall know all creatures with which he symboliseth, & obtain all the senses & fruits & understanding, that can be had from Angels, spirits, Heavens, Elements, Animals, plants, stones, & whatsoever else, & how all things may be ftxed for all & every purpose or purposes, in and according to their time placed, order, measure, proportion & Harmony.» — el Janua Magica Reserata convierte el conócete a ti mismo en método operativo: por ser microcosmos, conocerse es conocer a Dios, al mundo y a todas las criaturas, y de ahí sale el saber de cómo fijar cada cosa en su tiempo, orden, medida y proporción. El troceo imprime *ftxed* por fixed.

«By how much the more every one shall know him self, by so much he obtaineth the greater power of attracting the like qualities & virtues, & likewise operateth greater & more wonderful things, & so by consequence & course gradually ascend to so great perfection, that he is made the son of God, & is transformed into that Image which is God, & is united with him, a gift that is not granted to Angels, the world, or any creature, but to man only.» — el mismo tratado hace del autoconocimiento una escala graduada de poder, y remata con una prerrogativa exclusiva: la unión con Dios se le niega a los ángeles y solo se le concede al hombre.

«There are three things placed in man, thus distinguished according to their respective division, parts & qualities.» — el Janua anuncia la división tripartita del hombre que ordena toda su antropología.

«The Supreme, is that Divine thing which is Called the mind, or superior portion or Illuminated Intellect, also calleth it the breath of Life (that is) Breath from God, or his spirit inspired into us. The Lowest, is the sensitive soul, which is also called an Image, Saint Paul nameth it the Animal Man.» — los dos extremos de esa división: arriba el intelecto iluminado, que el texto identifica con el soplo de vida; abajo el alma sensitiva, a la que da el nombre paulino de hombre animal.

«The Middle is the rational spirit, knitting & tying together, both extremes, (that is) the Animal Soul with the mind, savouring of the nature of both extremes, yet it differeth from the Illuminated Intellect, the mind light & supreme portion, it differeth also from the Animal Soul, from the which the apostle teacheth us, that we ought to separate it by the power of the word of God, saying the word of God is Lively & powerful, more penetrating than a two edged sword, piercing even to the dividing of the soul & spirit.» — el término medio: un espíritu racional que participa de los dos extremos sin ser ninguno, y cuya separación del alma animal el texto encomienda a la palabra de Dios con la imagen paulina de la espada de dos filos.

«The mind being the Illuminated Intellect is never damned, but (although its companions are to be punished) goeth away unhurt into its original; but the spirit, the reasonable soul, seeing it is by nature free, & can according to its pleasure, adhere to either of them, if it constantly adhere to the Superior portion, it is at length, united & beautified with it, until it be almost unto God, And if adhere unto the inferior Animal man, it is depraved & becomes vicious, Until it be made a wicked spirit.» — la consecuencia práctica de la tripartición: lo que se juega no es la mente, que vuelve intacta a su origen, sino el espíritu racional, libre de adherirse arriba o abajo, y que en el segundo caso acaba hecho espíritu malvado.

«The soul is a substantial number, Uniform, Rational & Conversive unto it self, for exceeding all bodies and material things, the perfection whereof is not according to the manner, nor proceeding from inferior and grosser things, but from the efficient Cause: neither is it a Quantative number, but removed from all corporal Laws, whence it is not divided nor multiplied by parts.» — definición del alma como número sustancial y no cuantitativo: el tratado usa el número para explicar por qué el alma puede tener proporción con todas las cosas sin ser divisible en partes.

«Through this Middle thing, by the Command of God, who is the Cause of the World, it is first infused into this Middle point of the Head, which is the centre of man's body, & from there it diffuseth through all the parts and members thereof, when it joineth his Chariot to the natural heat, being a spirit generated to the heart by heat, by this it plungeth it self into the Humours, whereby it enfireth in all the members, & to all these is made equally the highest, although it be Diffused through one to another; And thus it is manifest, how the immortal soul, by an Immortal body (that is to say) an Ethereal Vehicle, is included in a Glass and Mortal Body.» — mecánica de la encarnación según el Janua: el alma entra por el punto medio de la cabeza, se difunde por los miembros uniendo su carro al calor natural, y queda encerrada en el cuerpo mortal por mediación de un vehículo etéreo.

«Every Noble Soul is said to have a four fold operation, And that is thus The First Divine, by the Image of the Divine propriety. The Second Intellectual, by formality of participation with the Intelligence. The Third Rational, by the perfection of its proper Essential Essence. The Fourth Animal or Natural, by Communion with the body & those Inferior things.» — las cuatro operaciones del alma noble, cada una definida por aquello con lo que participa; el tratado concluye de ahí que ninguna obra del mundo le resulta imposible sin ayuda externa.

«Love is the Chariot of the Soul, of all faculties the most excellent, descending from the Intelligence above, so the most Inferior things: it Congregates & Converts our mind into the Divine Beauty, preserves us in all our works, gives events according to our wishes, and administereth power to our supplications.» — el Janua nombra tres guías —amor, esperanza y fe— antes de entrar en materia, y al primero le atribuye función operativa y no devocional: es lo que da poder a la súplica.

«Faith, the Superior, Virtue of all, not grounded on human fictions, but Divine revelations, wholly filleth all things through the whole world; for seeing it descends from above, from the first Light, & remains nearest to it, is foremost noble and excellent, then all the Sciences, & beliefs arising from Inferior things; by faith is man made somewhat the same with superior powers, and enjoyeth the same power with them, Faith is the Root of all miracles, by which alone we approach to God» — el tercero de los guías, y el que el tratado pone por encima de todos: la fe hace al hombre partícipe del poder de las potencias superiores, y es la raíz del milagro. El texto añade que quien falle en ella no hará nada admirable.

«For it is a Certain Maxim, and an observable rule, that whosoever doth the more exactly imitate the Celestial Bodies, either in Nature, study, action, motion, gesture, countenance, passions, of the mind, and opportunity of Season, is so much the more like unto them, and shall receive the larger Gifts & Benefits from them» — regla de imitación con que el Janua convierte la semejanza en canal de influjo: cuanto más exactamente se imita al cuerpo celeste en naturaleza, gesto y momento, más se recibe de él.

«Note, Every thing may aptly be reduced, from those inferiors to the stars, from the stars to their Intelligences, from thence to the first Cause it self, from the series and order whereof, all hidden philosophy flows, for every day, some natural thing is drawn by art, & some Divine thing is drawn by nature, in the attracting like by like, and of suitable things by suitable, and by such kinds of attractions, there is a mutual correspondence of things amongst them selves, of Superiors, and through this the Supreme in Self, whereby it receives from heaven that Celestial power, which is called the Quintessence» — la escala de reducción que el tratado da por fundamento de toda la filosofía oculta: de lo inferior a los astros, de éstos a sus Inteligencias y de ahí a la primera Causa, con la atracción de lo semejante por lo semejante como mecanismo y la quintaesencia como lo que se recibe.

«Note the fIrst Image of God is the world; of the world, man, of man, beasts; of beasts, plants; of plants, metals; of metals, stones.» — cadena descendente de imágenes con que el Janua ordena lo creado: cada grado es imagen del anterior hasta la piedra. El troceo imprime *fIrst*.

«Observe in things natural, stones & metals have a correspondence with herbs, herbs with animals, animals with the Heavens; the Heavens with the Intelligences, the Intelligences with the Divine properties & attributes; & so consequently with God himself; according to whose Image & similitude, man and all things inclusively were created. So in things Spiritual, the plant agrees with a brute in Vegetation: a brute with a man in sense: man with an angel in understanding, an angel with God in immortality.» — el mismo tratado da la cadena dos veces, en lo natural y en lo espiritual, y en la segunda nombra la facultad por la que cada grado coincide con el siguiente: vegetación, sentido, entendimiento e inmortalidad.

«Divinity is annexed to the mind, the mind to the intellect, the intellect to the intention, the intention to the imagination, the imagination to the senses, & the senses at last to things» — la misma serie recorrida por dentro del operador: la divinidad llega hasta las cosas pasando por la intención y la imaginación.

«Hence we may Conclude, thus: inferior are so successively joined to their Superiors, that there proceeds an influence from their Head (the first Cause) like as a certain string, stretched out to the lowermost things of all, of yet which string, if one end be touched, the whole doth presently shake & soundeth to the other end; even so, at the motion of the Inferior the Superior is also moved so which the other doth answer, like as strings of a well tuned instrument» — el símil de la cuerda tensada con que el Janua justifica que la operación de abajo mueva lo de arriba: tocar un extremo hace sonar el otro, como las cuerdas de un instrumento afinado.

«We ought to Labour, nothing more in this life, than that we Degenerate not from the Excellency of the mind, by which we come nearer to God, and put on the Divine Nature; lest at any time our Mind waxing dull, through a stupid vanity, should decline & yield to the frailty of our earthly body, becoming fleshly vicious: wherefore we ought so to order our minds, that it by it self, being mindful of its own Dignity & Excellency, should always both think, do & operate something worthy of it self.» — primero de los Beneficial Aphorisms: la obligación del operador no es un precepto moral suelto sino la condición de la operación, porque el poder viene de no degenerar de la excelencia de la mente.

«But the knowledge of the Celestial & Divine Science, doth only & very powerfully perform this for us, when we by the Remembrance of its Majesty, being always busied in Divine Studies, do every morning contemplate divine things, by a sage & diligent inquisition: And by all the degrees of the creatures ascending even to the Archetype itself» — el mismo aforismo prescribe la práctica cotidiana —contemplar cada mañana y ascender por los grados de las criaturas— y le atribuye el efecto de purgar la mente de errores y ahuyentar los engaños de los espíritus malos.

«Live to thy self, and the Muses; avoid the friendship of the mqltitude, be covetous of time, beneficial to all men, use the Angels & spirits given and attributed unto thee, as ministers» — segundo aforismo: el trato con ángeles y espíritus se define como uso de ministros, y el texto lo acota enseguida pidiendo que sea sin temeridad ni presunción. El troceo imprime *mqltitude*.

«All things are possible, to them that believe them, and are willing to receive them, but to those who are incredulous, & unwilling, all things are alike impossible; there is no greater hindrance than a wavering mind, levity, inconstancy, vain objections, and disobedience to the Divine Laws: therefore a magician ought to be a man that is Godly, honest, constant in his words & deeds, prudent in all his actions, covetous of nothing but wisdom, to guide & govern himself in all his proceedings; and if he firmly intend to have familiar converse with Angels & spirits, he must keep him self from all enormities, & pray to God for constancy in faith, & he shall bring to pass all things in due season.» — quinto aforismo: el Janua hace del carácter del operador una condición técnica, y nombra el estorbo mayor como una disposición mental —la mente vacilante— y no como un error de procedimiento.

«We properly Call that a Secret in Magick, which no man can attain by human industry, without revelation: the knowledge whereof lyeth, obscured, hidden by God in the Creation, yet notwithstanding, he doth permit to be revealed by spirits & Angels, to a due use of the thing it self, and these secrets are either concerning things Divine, natural or human» — definición de secreto mágico del sexto aforismo: no es lo difícil sino lo inaccesible sin revelación, y el tratado lo reparte en tres géneros.

«Be careful that you mix no experiments that are of contrary qualities or offices, but let every one be simple & several» — octavo aforismo, la regla que la introducción destaca como capital: cada experimento simple y por separado, sin mezclar cualidades ni oficios contrarios. Sigue la enumeración de criaturas que la introducción cita en la p. 12.

«He who would Know Secrets, let him first learn to know how to keep secrets secretly, & to reveal those things that are to be revealed, & to seal those things that are to be sealed.» — décimo aforismo: el silencio es requisito previo del saber, y el texto lo formula como reciprocidad, no como prudencia.

«it is a Verified maxim, amongst physicians, that a strong belief, and an undoubted hope & love, towards the physician and Medicine, doth confer much to health, yea some times more than the Medicine it self; for the same that the efficacy & virtue of the medicine works, the same doth the strong imagination of the physician work, being able to change the quality in the body of the sick; especially when the patient placeth much confidence in him.» — el duodécimo aforismo apoya la eficacia de la fe en una analogía médica: la imaginación del médico obra lo mismo que la virtud del remedio, y a veces más.

«Virtue is no Virtue, unless it have some like, in ruling whereof it may show and exercise its power, for, as victory cannot stand without virtue, so neither can virtue subsist without an enemy, which virtue no sooner had the Almighty endowed Man with all, but he forthwith added unto him an Enemy; lest that virtue should lose its nature, being stupefied with idleness» — decimosexto aforismo: el enemigo es parte del diseño, porque sin él la virtud se entumece; de ahí que el tratado exija al mago mano activa y guerra continua.

«The primum mobile of man is the will, which is the guide of all those powers & inclinations incident unto him, and being, joined to the Superior intellect, is always tending to God; the which intellect doth indeed, always strive particularly to the will, as a candle to the eye» — decimoséptimo aforismo: la voluntad es el primer móvil del hombre, y el intelecto la alumbra sin moverla, de donde el texto deriva el nombre de libre albedrío.

«Therefore will is defined to be a faculty of the intellect, whereby Good is chosen by the help of Grace, but grace not assisting then is Evil chosen, therefore Faith, Hope, Charity, Love & all infused Virtues, is in the Will, as the first mover, which being absent the whole consent falls into dissonance.» — cierre del mismo aforismo, y la razón por la que el tratado sitúa fe, esperanza y amor en la voluntad y no en el entendimiento: sin ellas el conjunto desafina.

«as in the Little world [of] Man, there is not a member for which hath no Correspondence with some Intelligence, Element, plant, &c; and in some measure & numeration, in the Archetype» — el decimoctavo aforismo en la transcripción de la Parte 1; la introducción lo cita en la p. 12 con un corchete más, el microcosmos, que aquí no aparece. Las dos lecturas se dejan como están.

«An Idea is a form above Bodies, souls or minds, & it is but one simple, pure, Immutable, Indivisible, Incorporeal and Eternal: Now the nature of all Ideas is the same.» — definición de Idea con que se abre la sección It is yet further to be Observed; el tratado la despliega luego en cinco asientos: en Dios como causa, en el alma del mundo, en las mentes, en la naturaleza como semillas y en la materia como sombras.

«Ideas are not only Essential Causes, of every species, but are also the Causes of every virtue which is in the species; for the properties, which is in the nature of things, are moved by certain virtues which are the operations of the Ideas, (with) such as have a certain & sure foundation, not fortuitous, or casual, but efficacious, powerful & sufficient doing nothing in Vain.» — el Janua hace de las Ideas la causa no solo de las especies sino de sus virtudes, y descarta expresamente el azar como fuente de la propiedad oculta.

«These Virtues do not Err in their actings, but by accident (which) by reason of their impurity or inequality of the Matter; so that upon this account, there are fonned things of the same species, more or less powerful according to the purity or indisposition of the matter (for all Celestial Influences may be hindered by the indisposition & insufficiency of the matter) whence the proverb, that Celestial virtues were infused according to the descent of the matter.» — el tratado explica así por qué dos ejemplares de la misma especie no obran igual: la virtud no falla, falla la materia que la recibe. El troceo imprime *fonned* por formed.

«And whereas Secondary Causes (called handmaids) do by the Command & appointment of the fIrst Cause necessarily act, and are necessitated to produce their effect, yet if God shall notwithstanding, according to his pleasure, so discharge & suspend them, that they shall wholly desist from the necessity of that Command & appointment, then they are Called the Greatest Miracles of God» — definición de milagro por suspensión: el Janua no lo opone a la naturaleza sino a la necesidad de las causas segundas, que Dios puede descargar a su gusto.

«An Angel is an Intelligible Substance, free from all gross & putrefied mass, of a body immortal, assisting, having influence overall, & in the beginning of their Creation, were composed of the more pure & superior part of the Air, whereby they cannot be dissolved by Death, in regard of the Element, which is more Active than passive, is predominant in them, being more fit to act than to suffer» — definición de ángel con que abre la sección Of Angels & Spirits: el ángel tiene cuerpo, hecho de la parte más pura del aire, y su inmortalidad se explica por el predominio de lo activo sobre lo pasivo en ese elemento.

«After Which Composure & confirmation, those bodies were preserved in the Good Angels, but it was changed in the Evil, by reason of their fall, into the qualities of more thick Air; that so they might be rendered capable of torment.» — la diferencia entre ángel y demonio queda puesta en la densidad del aire de su cuerpo: la caída lo espesó para hacerlo capaz de tormento.

«There is no part of the world, destitute of the proper assistance, care, keeping or attendance of the Celestial Angels, & they send down their influences through the Celestial spheres, & planets, to the place or persons sublunary, & do especially operate, according to their several & Respective Regulations.» — el tratado niega que haya lugar del mundo sin ángel a cargo, y hace pasar el influjo angélico por las esferas y los planetas antes de llegar a lo sublunar.

«There are nine orders, or Hierarchies, of the Celestial Angels or Blessed Intelligences, residing in the nine Mansions planetary orbs, or spheres of the Heavens thus nominated; first the Order of Angels in the Sphere of the Moon; who performed the Lesser Messages. Secondly ArchAngels, in the sphere of the planet Mercury; who execute the great messages, thirdly Principalities, in the sphere of the planet Venus; who rule over others. Fourthly Virtues, in the sphere of the Sun; by whom signs & miracles are wrought, fifthly Potentates, in the sphere of the planet Mars; who do restrain the Devil. Sixthly, Dominations, in the sphere of the planet Jupiter, who do excel others. Seventhly Thrones, in the sphere of the planet Saturn: whereon God sitteth; eighthly Cherubim in the orb or sphere of Heaven, called the starry firmament; who being full of Knowledge, do teach. Ninthly Seraphim in the orb or sphere called the primum mobile, or frrst Moveable Heaven» — el Janua reparte los nueve órdenes por esfera planetaria de abajo arriba y le adjudica a cada uno un oficio, no solo un rango: mensajes menores, mensajes grandes, gobierno, milagros, freno del Diablo, excelencia, trono, enseñanza y primer móvil.

«As there are Nine Orders, or Hierarchies of sacred Celestial Angels, or Blessed Intelligences, so there are nine Orders of Wicked or infernal spirits, called Devils or spirits of darkness; who are said to inhabit or have residence in the infernal world, thus nominated. First Tempters & Ensnarers: secondly Sifters, Tryers or Accusers Inquisitors; thirdly Forgers, the seminaries of Evil: fourthly Aerial powers: fifthly Jugglers or Deluders - sixthly, Revengers of wickedness, seventhly: Vessels of Iniquity: eighthly Lying Spirits - ninthly false Gods.» — la contrapartida infernal se construye por simetría exacta: nueve órdenes de espíritus de tinieblas nombrados por su oficio, de tentadores a falsos dioses.

«As touching the Appearances of those glorious Seraphic Creatures, the Celestial & Good Angels, & other Celestially Dignified powers of Light, several are the opinions of some authors, & especially of Johannes Trithemius, the learned Abbot of Spanheim» — el Janua abre aquí una disputa nombrada, y la fuente que discute es Tritemio, a quien llama docto al mismo tiempo que va a contradecirlo.

«who sayeth that never any Good Angel was said of, to have appeared in the form of a woman» — la tesis que el tratado atribuye a Tritemio y que se dispone a rebatir.

«Angels of themselves neither are man nor woman, therefore they do take forms (not according to any proportion in imagination but) according to the discrete & applicable will both of him, & of the thing wherein they are Administrators» — el argumento del Janua contra Tritemio: el ángel no tiene sexo propio y la forma que toma la decide la voluntad a la que sirve, no la imaginación del que ve.

«But because that is in Man & woman there is proportion, & preparation of sanctification in Eternity alike, therefore may those that are the Eternal Ministers of God in proportion to sanctification, take unto them the bodies of them both (I mean in respect of the form) for as in both you read Homo, so in both you fmd one & the self same dignity, in Infernal matter all one.» — el remate del argumento: hombre y mujer tienen igual disposición a la santificación y ambos se dicen Homo, así que el ángel puede tomar la forma de cualquiera de los dos.

«they are all beams of that wi.sdom, which is the End of man's Excellency and if Trithemius or any other natural philosopher, doth but seriously & well observe, they shall find that true wisdom is always painted in a woman's garment, for than the purity of a Virgin, nothing is more commendable.» — el argumento final del Janua contra Tritemio invierte el reproche: si la sabiduría se representa siempre en figura de mujer, la forma femenina no puede descalificar a un ángel bueno. El troceo cuela un punto en *wi.sdom*.

«And who hath again divided the Heavens into eight & forty Angles or parts, eighteen whereof are Superiors & Celestial, & the other thirty more inferior & Aerial; whose Mansions are not alike, nor powers equal» — el Brief Summary reparte el cielo en cuarenta y ocho ángulos, dieciocho celestes y treinta aéreos, y advierte que ni las mansiones ni las potencias son iguales entre sí.

«wherein are located ninety-one Angelical princes or spiritual governors, & many other Subservient Angels under them, who are spirits of the Air, not rejected but dignified» — los noventa y un príncipes aéreos quedan explícitamente clasificados como espíritus dignificados y no como caídos: la distinción importa porque son los que gobiernan la tierra.

«who hath also most seemly & uniformly distributed the earth, into four Angles or Quarters, East, West, North & South, & also placed (as it were) a watchtower, & constituted a mighty & Regal Angel therein, as King, Keeper, Governor & principal watchman in each particular watchtower» — la estructura de las cuatro atalayas con su rey, guardián y vigilante, que la introducción compara con la jerarquía que Dee recibió del ángel Ave.

«six great & benevolent Angels, called Seniors or Senators, to judge the Government thereof, & to fulfil his Determinate Commands, as it is written & remembered by Saint John in his Apocalypse» — bajo cada monarca angélico de atalaya el tratado pone seis Seniors, y respalda el número con el Apocalipsis; bajo ellos, dieciséis ángeles de luz.

«whose names are contained & to be found, amongst many other admirable collections &c: in four tables, notes or historical figures, which are severally & respectively referred, to the four Angles or Quarters of this Terrestrial world» — el Janua remite los nombres de esos ángeles a cuatro tablas referidas a los cuatro ángulos del mundo; una nota de los editores identifica esas tablas con las enoquianas.

«brought to Light by the ministry of the Celestial Angel Ave42 , & by him verified to be the same, that by the Ministry of the Celestial Angels or Blessed Intelligences, was revealed to Enoch: whereby he became wise, & had the spirit of wisdom & the knowledge of the Earth, & the creatures thereof» — el tratado adjudica la recuperación de esas tablas al ángel Ave y las identifica con lo revelado a Enoc, con lo que engancha su propia jerarquía con el material enoquiano. El *42* del troceo es el llamado de nota.

«God hath admitted of no vacuum in his most admirable work of the Creation, but that heaven & Earth is full of his Glory» — la conclusión que el Janua saca de todo el censo angélico: no hay vacío en la creación, y por eso no hay región sin criatura espiritual asignada.

«As44 Evil Spirits are of that Nature, that they hate all good thoughts, Motions and actions in Man, therefore Divine providence hath set over us, more pure spirits, with whom he hath Entrusted us, as with Guardians, shepherds & Governors, that they should Daily help us, & Drive away Evil spirits from us, & to Curb & Restrain them, that they should not hurt us, nor have so much power over us» — la sección Observations Upon the Foregoing Discourse deriva la figura del ángel guardián de una necesidad defensiva: hay custodio porque hay enemigo. El *44* del troceo es el llamado de una nota que registra un tachón del manuscrito.

«And so e contra rio, &c:- for it is to be observed, as a notable & approved Maxim, that no man is Elected by proper name, but according to the measure of his faith &c: which faith is lively, & hath a Quickening spirit in it for Ever.» — el tratado niega que la elección se haga por nombre propio y la mide por la fe; la fórmula latina va sin traducir dentro del inglés.

«As therefore amongst, the good spirits, there is a proper Keeper or protector, Deputed to & set over every one corroborating the mind of man to good &c - so from amongst the orders of Evil Spirits, there is by Divine permission, sent forth an Enemy ruling over the flesh, & the desires thereof; & the Good spirits fight for us as a preserver against the Enemy of the flesh.» — el Janua empareja guardián y enemigo como un dispositivo simétrico, y hace notar que el enemigo actúa por permiso divino, no contra él.

«Now man [lies] between those two, in the middle, & safe (amidst those contenders) in the Hand of his own Counsel, to which of them he will give Victory.» — la posición del hombre entre los dos contendientes queda definida como decisión y no como pasividad: es él quien concede la victoria. El corchete es de los editores.

«that the faithful combating with the Evil spirits & conquering them, doth lessen their Army; neither can such as are so withstood & overcome by any of the faithful, molest tempt, or contend any more.» — máxima que el tratado presenta como consensuada entre los filósofos: el demonio vencido queda fuera de combate para siempre, comparado antes con una avispa que perdió el aguijón.

«Hence it is concluded, that a spirit having influence upon the soul of man, he scatters the seed of his one notion, & such a soul being sown with such seeds, brings forth therefrom, such things as are according to the several & respective offices of such spirits, either to good or bad Effects.» — el modelo de influencia que usa el Janua es agrícola: el espíritu siembra su noción y el alma da fruto conforme al oficio del que sembró.

«Good Spirits perfectly purgeth the Soul; & also bestoweth many other good things upon us, for they give Health to the body; & Virtue & security to the Soul; & what is mortal in us they take away, they cherish, heal, & make it more efficacious to Life, & by a mutual Harmony, doth always infuse Light into an Intelligible mind.» — el beneficio del espíritu bueno se describe a la vez como corporal y como intelectual, y por armonía mutua y no por imposición.

«Next followeth the table of the names of God, given the principle names Governing the ten Sephiroth called Certaine Divine powers» — el tratado anuncia la tabla de correspondencias sefiróticas que la introducción señala como el núcleo de esta sección.

«The most Learned Hebrew Mecubals 53, have Received the ten principal & most sacred names of God, as certain Divine powers, which by ten numerations (called Sephiroth54) as it were instruments of Examples of the Archetype have influence on all things Created (by a certain Order) from the High things even to the Lord, for first they have immediate Influence on the nine orders of Angels & Choirs of Blessed souls, & by them into the Celestial Spheres, planets & men, by which Sephiroth, every thing receiveth power & virtues» — el Janua adjudica a los cabalistas hebreos la doctrina de los diez nombres, y describe las sefirot como instrumentos por los que el influjo baja en orden a los ángeles, a las esferas y a los hombres. Las cifras dentro del verbatim son llamados de nota.

«The first Name57 is Eheia, & it is the name of the Divine Essence, his Numeration is 58 Cether (or Kether)59 which signifieth a Crown or Diadem, &60 the most simple Essence of the Deity61; & it is called that62 which the Eye seeth not, and is attributed to God the Father, & hath his influence by the Order of Seraphim 63 called by the Hebrews64 Haioth Hacadosch, that is Creatures of Holiness: & then by of primum Mobile; bestowing65 the gift of being to all things, fllling the whole Universe both through the Circumference & centre, whose particular Intelligence is called Methratton, which is by interpretation66, the prince of faces, whose Duty it is to bring others to the face of the prince, & by him the Lord spake to Moses.» — primera entrada de la serie de diez, con la estructura que se repite en todas: nombre divino, numeración, atribución trinitaria, orden angélico, esfera e inteligencia particular con su patriarca. Aquí Eheia, Kether, el Padre, los Serafines, el primer móvil y Methratton. Las once cifras intercaladas son llamados de nota de variantes del Harley.

«The second Name is jod or Tetragrammaton joined with jod, his numeration is68 Hochma, that is wisdom: it69 signifieth the Divinity full of Ideas, & the flrst begotten & is attributed to the Son; and hath his influence by the order of Cherubims, called by the Hebrews70 Orphanim that is fonns or wheels; & from thence int071 starry heaven, where he fabricateth so many flgures, as he hath72 Ideas in him self & distinguisheth the very chaos of the creatures, by a 73 particular intelligence called Raziel, who was the Ruler of Adam.» — segunda entrada: Hochma se atribuye al Hijo y su inteligencia, Raziel, se empareja con Adán; el tratado hace del cielo estrellado el lugar donde las Ideas se vuelven figuras.

«The third name is 75 Tetragrammaton Elohim, his numeration is Prina (or Binah) that is76 providence & understanding; & signifies Remission, Quietness, the Jubilee, penitential conversion, a great trumpet, Redemption of the world, & the life of the world to come» — tercera entrada, la más cargada de sentidos: Binah reúne remisión, jubileo, penitencia y redención, y se atribuye al Espíritu Santo. La grafía *Prina* es del troceo.

«those are the 85 three highest & supreme numerations86 (as it were) seats of the Divine persons, by whose Commands87 all things are made, but are executed by the other Seven88: which are therefore Called the Numerations89 framing.» — el tratado corta la decena en tres más siete y les da funciones distintas: las tres primeras mandan, las siete restantes ejecutan.

«The fourth name is EI, his numeration 91 is Hesed, that is Harmony 92 or Goodness, & signifies Grace, mercy," piety, Magnificence the Sceptre & right hand, & hath his Influx93 by the Order of Dominations94 , called by the Hebrews95 Hasmalim, & so through the Sphere of Jupiter, fashioneth96 the Images or Effigies97 of Bodies, bestowing Clemency & pacifying Justice, on all his particular Intelligence is Zadkiel, the Ruler of Abraham.» — cuarta entrada: Hesed, Júpiter, las Dominaciones y Zadkiel emparejado con Abraham; a esta sefirá se le adjudica formar las imágenes de los cuerpos. La comilla suelta tras *mercy* es del troceo.

«The fifth name is Elohim Gibor - that is the mighty Gods 99 , punishing the sins of the100 wicked, his numeration iS101 Geburah: which is by interpretation 102 power, Gravity, fortitude, security, judgement, punishing by slaughter & war103. It is applied to the tribunal of God, the girdle the Sword &104 left hand of God: it is likewise 105 called Pachad, that 106 is Fear, & hath his influence through the Order of Powers 107, & from thence 108 through the Sphere of Mars, unto whom belongs war fortitude & affliction,109 it draweth forth the Elements: 110 his particular Intelligence is Samael111, the Ruler of Sampson.» — quinta entrada: Geburah, Marte, las Potestades y Samael emparejado con Sansón; el tratado añade el segundo nombre de la sefirá, Pachad o Temor.

«The sixth Name is Eloha113, his numeration114 is Tiphereth; that is Apparel, Beauty, Glory, pleasure, & signifies 115 the tree of Life; & hath his influence through the orders of Virtues, called by the Hebrews 116 Malachim, that is Angels into the Sphere of the Sun, giving brightness & life to1l7 it, from thence producing Morals 118, his particular intelligence is Michael the Ruler of Solomon.» — sexta entrada: Tiphereth, el Sol, las Virtudes y Miguel emparejado con Salomón. Donde el Sloane imprime *Morals*, el Harley dice metales y oro potable, según la nota de variantes.

«The seventh 121 is Tetragrammaton Sabaoth, or Adonai Zebaoth 122 that is the God of Hosts,123 his Numeration 124 is Nezah, that is triumph & Victory the Right Column is applied to it, &125 it signifies the Eternity & justice of a Revenging God: &126 hath his influence through the order of Principalities called by the Hebrews127 Elohim, that is GOd 128 into the sphere of Venus, producing vegetables, & giving zeal & love of Righteousness129, his Intelligences are130 Anael (or 131 Haniel), and the Angel Corviel 132 who was 133 the Ruler of David.» — séptima entrada: Nezah, Venus, los Principados y Anael o Haniel, con David como su hombre. La nota registra que el Harley escribe Cerviel donde el Sloane escribe Corviel.

«The eighth is Elohim Zebaoth135, that is136 the God of Hosts, not of war and justice, but of piety & Agreement (so this137 name signifieth both and precedeth his army) his numeration138 is Hod, that is139 praise, confession, honour & famousness, the left Column is attributed to it & 140 hath his 141 influence through the Order of ArchAngels, called by the Hebrews142 Ben[i] Elohim that is the Sons of God143; giving144 Elegancy & Consonancy of speech producing145 Living creatures, & procreating Animals 146 his particular intelligences are Raphael the Ruler of Isaak, & young Tobit & the Angel Peliel, who was the Ruler147 of Jacob.» — octava entrada: Hod, los Arcángeles y Rafael; el tratado distingue este Dios de los ejércitos del anterior por su contenido, piedad y concordia en vez de guerra y justicia.

«The ninth name iS149 Sadai, that is Omnipotent Satisfying all and Elhai which is the Living God, his numeration150 is Jesod, that is foundation, & signifies a good understanding, a Covenant, Redemption151 & rest, and hath his influence through the Order of Angels, called by the Hebrew152 Cherubim, into the Sphere of the Moon; Causing the Increase & Decrease of all things, the Creation of man 153, & taketh care of154 all 155 Genii or 156 Keepers of men, distributing157 them; his particular intelligence158 is Gabriel,159 the Keeper of Joseph, Joshua & Daniel.» — novena entrada: Jesod, la Luna, los Ángeles y Gabriel; a esta sefirá se le adjudica el reparto de los genios o custodios de los hombres, que es el engarce con la doctrina del ángel guardián.

«The tenth name is Adonai Me1ech, that is Lord & King, his numeration162 is Malcuth that is Kingdom & Empire, & signifies a 163 Church Temple of GOd,164 a gate, & hath his influence through the Animastick order165, or the Choir166 of Blessed Souls, called by the Hebrews167 Issim,168 that is princes, nobl~s and Lords 169, they are inferior to the Hierarchies, & have their influence170 on the sons of men, & giveth 171 Knowledge, 172 the wonderful understanding of things, Industry & prophecy173, the Jewish Rabbis say the Soul of Messiah is president over them, but our modern philosophers & theologians, say it is the intelligence Methratton, which is called the first Creature, or the Soul of the world, who also was the Ruler of Moses.» — décima y última entrada, y la única donde el tratado consigna un desacuerdo sin resolverlo: los rabinos ponen al frente del orden animástico el alma del Mesías y los filósofos modernos a Methratton. El troceo imprime *Me1ech* y *nobl~s*.

«From the order of Angels, that he may be a Messenger of the Divine will, and an Interpreter of the mind of God. From the order of Arch:Angels, that he may Rule over the beasts of the fIeld, fIsh of the seas & fowls of the Air, over all which command is given him.» — el tratado invierte la escala y la lee como lista de dones: cada orden angélico entrega al hombre una facultad determinada, empezando por la mensajería y el dominio sobre los animales.

«From Saturn man receiveth a sublime contemplation, profound understanding, solidity of Judgement, firm speculation, stability and an immovable Resolution.» — primera de las siete entregas planetarias, que reparten los dones del mismo modo que las angélicas; a Saturno le toca la contemplación y la firmeza.

«From the Sun 176 Nobleness of mind perspicuity of Judgement & Imagination, the nature of Knowledge & opinion, Maturity, Counsel, Zeal, Light of Justice, Reason & judgement to Distinguish Right from wrong purging Light from the Darkness of Ignorance, the Glory of truth found out, & Charity the mother & Queen of all Virtues.» — la entrega solar, la más larga de las siete, culmina en la caridad, a la que el tratado llama madre y reina de las virtudes.

«The planets Dispose the body only giving it a tractable completion, proportionated & tempered for every Good thing they being the instruments of the Intelligences; but God (as the primary Cause) doth yield both influence & Increase to all.» — el límite que el propio tratado le pone a su astrología: los planetas disponen el cuerpo y nada más, porque son instrumentos de las Inteligencias, no causas.

«Seeing Every Power & Virtue is from above, from God, the Intelligences, and stars, who can neither Err, nor do Evil, it followeth, that all Evil, & whatsoever is found Dissonant & Disagreeing in those inferior things, proceedeth, not from any Malignity of the influence, but from the evil Disposition of the receiver.» — la solución del Janua al problema del mal dentro de un sistema de influjos: si arriba nadie yerra, el desorden solo puede venir de la disposición del que recibe.

«for as fetters imprisonments and condignities, is not to be imputed to the judge, but to the Evil Disposed Malefactor; so neither is the fault of wickedness, to be cast out from Celestial Influences.» — el símil judicial con que el tratado remata ese argumento: la pena no se le imputa al juez.

«It followeth therefore that we being well disposed, the Celestial Influences co-operate all things, for Good; but we being Evil disposed, & having the Divine Good which was in us, through our sins & wickedness, departed from us, all things work for Evil: therefore the cause of all our Evil is Sin, which is the Disorder & Distemper of the Soul.» — la consecuencia práctica: el pecado se define como destemplanza del alma, y de ella sale luego la destemplanza de los elementos en el cuerpo.

«The Superior Hierarchies, are Seraphim, Cherubim, & thrones; these are super celestial Angels, and are only about God: these Rule not the bodies of the World, neither are they fitted for the Government of the Inferior things, but infuse the Light Received from God, unto the inferior Orders, distributing their respective Duties & offices to every one of them &c: & Contemplating the order of Divine providence, the first is the Goodness of God, the second in the Essence of God (as the form) the third in the wisdom of God.» — la sección The Celestial Hierarchies reparte los nueve órdenes en tres y le da a cada tercio una competencia: los tres primeros no gobiernan cuerpo alguno y solo transmiten luz hacia abajo.

«The Middle Hierarchies are Dominations, Potestates & Virtues; these Angels concur to the Government of the world; the first of those Commend that such the other Execute; the Second are ministers to the Heavens And sometimes Conspire to miraculous Operations: the third Drives away those things, that seem to be able to Disturb the Divine Law.» — el tercio medio gobierna el mundo con reparto interno de mando, ministerio y policía; a las Potestades se les adjudica intervenir en lo milagroso.

«The Inferior Hierarchies are Principalities, Arch Angels, & Angels: these as Ministering Spirits; Descend to take care of inferior things, & are Called Certain Invisible powers: for sometimes, they being visible to none, do direct our journeys, & all our businesses, & are often present at battles, & by secret helps do give the Desired Successes to their friends, for at their pleasure, they can procure prosperity, or inflict adversity» — el tercio inferior es el que baja y opera en lo humano; el tratado le adjudica presencia en las batallas y capacidad de dar prosperidad o adversidad a voluntad.

«But Jesus the Son of Syrach testifieth, that for every nation a Ruling Angel is Appointed» — la doctrina de los ángeles de las naciones, que el tratado respalda con Ben Sirá, con Daniel y con el cántico de Moisés en el Deuteronomio.

«there are other Orders which are called the Militia of Heaven.» — el Janua añade a los nueve órdenes una segunda serie de siete, la Milicia del Cielo, que va nombrando por su oficio y respaldando cada uno con un pasaje bíblico.

«The second is the Tutelary Order, of which mention is made in Daniel saying, behold Michael, one of the princes Cometh to my help, And elsewhere, in that time shall rise up Michael a great prince, who standeth for the sons of thy people, & of this Order was Raphael, who conducted forth, attended & brought back Tobias.» — segundo de esos siete órdenes; el tratado sitúa en él a Miguel y a Rafael, y usa el viaje de Tobías como prueba del oficio tutelar.

«There are other names, ascribed, to the aforesaid seven Intelligent Angels, from those things, over which they are set; the Divine Names being added to the end thereof, being borrowed (as it were) from the stars, Men, places or times which are these» — el tratado explica la mecánica de formación de los nombres angélicos: se toma la cosa gobernada y se le añade el nombre divino al final, que es la regla que una nota de los editores glosa como la terminación en el o El.

«As there are nine orders, or Hierarchies of Good Angels, so is there also nine Degrees of those that are evil: & they are as followeth» — la sección Of the Hierarchies or Orders of Evil Spirits construye el infierno por simetría con el cielo y le da un príncipe nombrado a cada uno de los nueve grados.

«The first order is called false Gods, whose Prince is Beelzebub, that is an old God, who said I will ascend above the height of the Clouds, & will be like to the most high: who usurping the name of God, would be worshipped for God» — primer orden: los falsos dioses bajo Beelzebub, a quien el tratado llama dios antiguo, con lo que hace de los dioses desplazados una categoría demonológica.

«The second order is Called the spirits of Lies, whose prince is the serpent Pytho; those spirits join themselves to the Oracle, & delude many by their Divinations & predictions, to Deceive them» — segundo orden: los espíritus de mentira bajo la serpiente Pitón, adscritos expresamente al oráculo y a la adivinación.

«The third order is Called Vessels of Iniquity, & Vessels of wrath: David calls them Vessels of Death, Isaiah calls them Vessels of fury, Jeremiah calls them Vessels of Wrath, Ezekiel calls them Vessels of Slaying & Destroying; whose prince is Belial: which is by interpretation, without a Yoke, or Disobedient» — tercer orden: los vasos de iniquidad bajo Belial, con la etimología del nombre y cuatro denominaciones proféticas distintas apiladas sin armonizar.

«The ninth Order is called, Tempters & Ensnarers, whose prince is Mammon, that is Covetousness: one of those spirits is present with every man, which we therefore call, the Evil Genius.» — noveno orden, y el único que el tratado individualiza: de él sale el genio malo que acompaña a cada hombre, contrapartida del ángel guardián.

«Of those Are four great Monarchs, or Kings, as principal Governors, set over many other Legions of spirits of Different & Several Degrees from Superior to inferior natures, orders & Qualities, as Comparatively from great princes, & so gradually to the most inferior & meanest pisante, whose names are as followeth.» — los cuatro reyes del aire por punto cardinal, que la Parte 3 usará como nombres de compulsión; la lista imprime Urieus o Oriens, Paymon y Egin.

«But according to the tradition of the Hebrew Rabbis, they are thus nominated» — el tratado da tres juegos de nombres para los mismos cuatro reyes —el suyo, el de otras autoridades y el de los rabinos, Samuel, Azael, Maharuel y Azazel— y los deja coexistir sin elegir.

«Lucifer and those other Angels that offended with him in ambition and pride fell not altogether into the very Abysm of Hell, though they all fell into the truest Hell which is punishment. Those which remained in the places between, was because they had not offended with so determinate an obstinacy and vehemence as the others had, and they remained also there because it was necessary and convenient for our merit, that we should have spirits for our Enemies, and in such place where they might vex us with their temptations, for which cause God permitted a great part of them to remain in the air, the earth and the water, where they shall continue till the Day of Judgement» — la sección Of Angels Good and Bad explica por qué hay demonios en el aire y no todos en el abismo: por grados de culpa y porque nuestro mérito requiere enemigos a mano.

«The Difference of the Degrees of spirits is rehearsed by Gaudentius Merula181 taking the same out of Psellius 182 who maketh Six kinds or degrees of spirits between heaven and hell.» — el tratado adjudica a Merula, que a su vez lo toma de Pselo, la división en seis grados de espíritus por región: fuego, aire medio, tierra, aguas, cavernas y abismo.

«she made a pit in the ground with her hands making her water into the same, which being done she stirred around the urine with one of her fingers, out of the which by little and little after she had made certain characters and mumbled a few words, there arose a vapour which ascending upwards like a smoke, began to thicken of itself in the midst of the Region of the air, gathering and making there a black fearful cloud, which cast out so many thunders and lightnings that it seemed to be a thing hellish and Infernal.» — la técnica de magia meteorológica que el tratado toma del Malleus Maleficarum: hoyo, líquido, caracteres y unas palabras, y la nube se forma en la región media del aire, donde el mismo texto sitúa a los espíritus que la mueven.

«A strange chance happened to a boy in the city of Astorges. 185A man of good quality and learning there had two sons, the one being about twelve or thirteen years old had by some fault so offended his mother that in a rage she cursed him with detestable Maledictions betaking him to the Devils of Hell, and wishing that they would fetch him out of her presence.» — apertura del relato del muchacho de Astorges, que el tratado usa como caso de arrebato demoníaco desencadenado por una maldición materna. El *185* es el llamado de nota.

«To whom he made answer, that as he stood in the court there came unto him certain men of exceeding great stature, grim in countenance and in gesture loathsome and horrible, who presently without speaking any word hoisted him up into the air and carried him away with such swiftness, that it was not possible to his seeming for any bird in the world to fly so fast» — el testimonio del muchacho, en el que los raptores son hombres de estatura enorme, mudos, y el traslado se describe por comparación de velocidad.

«The boy lived many years after but remained ever after deaf and dull conceited, never recovering his former quickness and vivacity of spirit, taking continually exceeding grief when any man talked to him of this matter.» — el desenlace que el tratado consigna: no la muerte sino un daño permanente, y la incapacidad de hablar del asunto.

«The fifth kind of Spirits are those which are in the caves and vaults of the Earth, where they lie in wait to entrap those that dig in mines and wells and other works underground, whose death and destruction they covet and procure as much as they may.» — quinto de los seis grados de Merula y Pselo; a estos espíritus el tratado les adjudica además los temblores de tierra por medio de los vientos encerrados.

«It is the general opinion of all the fathers and doctors of the Church as well ancient as modern, that the Angels when it is necessary do fashion and make unto themselves visible bodies, for the effects which they pretend, as we find in many places of the holy Scriptures: whether it be of air thickened, or fire, or of earth, it maketh no matter» — el tratado resuelve la corporeidad angélica declarando indiferente la materia del cuerpo: lo que importa es que se fabrique cuando hace falta.

«The self same is permitted to devils in their operations, whose bodies though we call phantastical, because they vanish quickly away, yet they verily are visible bodies formed of such substance as I said before, but the same is so fine and delicate that it straight dissolveth and vanisheth.» — la contrapartida demoníaca, con una precisión que el tratado subraya: llamar fantástico a ese cuerpo no significa que sea imaginario, sino que se deshace rápido.

«Devils are Incubi and Succubi taking oftentimes to that end the shape and likeness, sometimes of men, sometimes of women, and commit the greatest abominations that may be, so that jointly they may procure and cause men to commit it with them. Coelius Rodiginus saith that there was in Greece a man called Marcus who had great familiarity with Devils, f<?r which cause he lived always solitary conversing little with other men. This man uttered many of the Devil's secrets, of which this of ye Incubi and Succubi was one, and many others that for their fllthiness and abomination are not to be spoken of; but according to his confession, all the Devils do not use this execrable offence, but those only who are near unto us, and do form their bodies of a gross substance, as of water or earth.» — la sección Of Incubi and Succubi acota la doctrina: no todos los demonios lo hacen, solo los de cuerpo grueso y cercanos, y la fuente que el tratado nombra es una confesión transmitida por Celio Rodigino. El troceo devuelve *f<?r* y *fllthiness*.

«St. Augustine sayeth, that the Satyrs and Fauns were thought of some to be Incubi, because they were so luxurious. Hence many took occasion to authorise that for truth which is reported of Merlin that he was begotten of a Devil, but this is better said than affIrmed, for whether it be or not, God only knoweth.» — el tratado registra la identificación de sátiros y faunos con los íncubos y la leyenda de la generación de Merlín, y se abstiene expresamente de afirmar la segunda.

«They constrain the Devils and make them perforce obey and accomplish their commands, carrying them bound and enclosed in rings, boxes and little Vials, applying their helps to such as far as they please, and such Devils they commonly call Familiars.» — así describe el tratado lo que nigromantes y brujas hacen con los demonios, y de ahí saca el nombre de familiares; más adelante niega que el encierro sea real.

«The first is Natural, which may be wrought through things, whose virtue and property is natural to do them, as herbs, plants and stones, and other things as the planets and heavenly influences, and this Art is lawful and may be used and practiced of those that can attain to this knowledge of their hidden properties.» — la primera de las dos magias que el tratado distingue: la natural, declarada lícita, y cuyo alcance se define por las virtudes ocultas de hierbas, piedras y planetas.

«The other kind of Necromancy or Art of Magic, is that which is used and practised through the help and favour of the Devil, which hath been long time exercised in the world. Of this the Holy Scriptures testify, speaking of the Magicians of Pharaoh, who contended with Moses and Aaron, as in the New Testament in the Acts making mention of Simon Magus rebuked by St. Peter» — la segunda magia, la que obra por favor del Diablo, y los dos ejemplos escriturarios con que el tratado la ancla: los magos del faraón y Simón Mago.

«None can use or exercise this Art of Necromancy unless he fIrst make a secret Agreement or express Covenant with the Devil, and such Devils with whom they deal in those Covenants are not of the common sort but of a higher and superior condition, for amongst themselves they do observe their orders and degrees of superiority, as Franciscus de Victoria asserts» — el tratado hace del pacto una condición previa y explica por la jerarquía interna de los demonios por qué el pacto se hace con los de rango alto.

«It is the opinion of St. Augustine and Aquinas that the Devils are not kept bound and enclosed in rings, boxes or Vials. The Devils may make them believe so with whom they deal» — el tratado retira su propia descripción anterior apoyándose en Agustín y Aquino: el encierro es creencia inducida, y la comparecencia se debe a los espíritus superiores, no a las palabras del nigromante.

«These kinds of Spirits are more familiar and domes tical than the others, are for some causes to us unknown, abide in one place more than in another, so that some never almost depart from some particular houses, as though they were their proper Mansions, making in them sundry noises, rumours, mockeries, gawds and jests, without doing any harm at all,and some have heard them play on Gitterns and Jews harps, and ring bells and make answer to those that call them, and speak with certain signs, laughters and merry gestures, so that those of the house come at last to be so familiar, and well acquainted with them that they fear them not at all.» — retrato del espíritu doméstico o hobgoblin: burlas, ruidos y música sin daño, y el tratado añade el límite que hace inofensiva la escena, que su poder está atado. El troceo parte *domes tical*.

«These wicked Demons are divided into nine degrees or Orders, as the good Angels are divided into nine Orders or Hierarchies.» — la sección Of the Orders of Wicked Demons repite la lista de los nueve órdenes, ahora con los títulos latinos —Pseudothei, Spiritus Mendaciorum, Vasa Iniquitatis— que la introducción destaca como rasgo de este tramo.

«Plato mentions one of these wicked Demons that was called Theutus who taught plays, dice and cards» — dato que la segunda lista añade a la primera: el tercer orden, los vasos de iniquidad, se ilustra con el Theuth platónico como inventor de los juegos de azar.

«Origen186 pleaded for the Demon's admission into favour. Many of the lapsed Angels may hope to be saved, and bring this argument out of the Gospel, that Christ heard the prayers of Demons and suffered them to go into the herd of swine.» — el tratado recoge la posición de Orígenes sobre la posible salvación de los ángeles caídos, con el argumento evangélico en que se apoya.

«Hence the Cabalists think that some demons may be saved, and it was the opinion of Origen.» — el mismo pasaje empareja a los cabalistas con Orígenes en esa opinión, tras leer el salmo 72 en la versión hebrea como referido a los espíritus aéreos.

«There are great differences among Divines and Philosophers. Aquinas affirms that all the Angels as well as wicked demons are incorporeal, but sometimes they assume bodies which they presently put off. Dionysius in his Divine Names affirms that the Angels are without bodies.» — la sección Of the Bodies of Demons abre declarando la disputa en vez de resolverla, y pone del lado incorpóreo a Aquino y al Areopagita.

«The great Basil doth not only attribute bodies to Demons but also to pure Angels, as certain small aerial and pure spirits, And Gregory Nazianzene 190 agrees to this, also Apuleius that all demons have bodies as you may read of Socrates' Daemon. Psellus the Platonic and Christian held that demons by nature could not be without a body, as bodies of shadow and subject to passion, as if smitten should be more sorrowful, and if burnt should turn to ashes, which was proved true in Tuscia.» — el otro lado de la disputa, con Basilio, Gregorio Nacianceno, Apuleyo y Pselo; el tratado deja las dos posiciones enfrentadas y no arbitra.

«Malleus Malleficarum (sic) telleth of a Woman a Sorceress who affirmed obstinately before the Commissioners, that she could go & come bodily whither she list 192 in short space though she were never so fast imprisoned & the way never so far off» — segundo caso que el tratado toma del Malleus: la prueba del viaje corporal, que acaba con la mujer inmóvil en el suelo, la pierna quemada sin que lo sintiera y la conclusión de que estuvo engañada. La marca *(sic)* es de los editores.

«Lucius Apuleius & Grinaldus declare how Sorcery or witches are able to change not only their own but other men's shapes also as Circe & Medea did» — el tratado adjudica la metamorfosis a dos causas conjuntas, magia natural de hierbas y aceites por un lado y auxilio del Diablo por otro, y no a una sola.

«The Bodies of Evil Angels, are far Different in Quality from the bodies of Good Angels, for by reason of their fall, their bodies are Changed into the Quality of a now thick & condensed Air, and are in Mann.er & Material, as shadows, & subject to passion, that they being struck are pained, & may be Burnt in the fire, into Conspicuous Ashes» — la sección final de la Parte 1 vuelve al cuerpo del demonio y lo hace vulnerable: golpeado duele, quemado deja ceniza, cortado se recompone como el aire y el agua pero con dolor.

«But watery Spirits & such as dwell upon the Moist superficies of the Earth, by reason of the Moistness of the Element, are for the most like unto Women, of which kind are the Fairies of the Rivers, & the Nymphs of the Woods.» — el tratado deriva la apariencia de cada clase de espíritu de su elemento: los acuáticos aparecen como mujeres, los de lugares secos como hombres, y los subterráneos apenas pueden cambiar de forma.

«Those (viz Gnomi) are not properly said to be spirits but like spirits, and if we shall call them spirits, then ought they to be called Earthly Spirits; because they have their Habitation in Mines, & such like places, & where treasures & other things are hid and obscured or lost under the Earth, or rather in the Bowels thereof» — el tratado se niega a llamar espíritus a los gnomos sin más, y les reserva un nombre propio ligado al lugar donde habitan y a lo que custodian.

«Those who work in Mines & dig Metals, have great knowledge of those spirits, for sometimes they do trouble, Molest, Vex & much persecute the laborious diggers, with blows & stripes, And at other times they are benevolent & friendly to them, & will work for wages, &c: And at other times admonishing them & warning them of Dangers & Death, as when they are heard once, twice, thrice, or often to knock, or strike, in the same place which foretells the Death of him that Diggeth or Laboureth there, if he hast not the sooner away thence» — el trato de los gnomos con los mineros se describe como ambivalente y no como hostil: golpean, trabajan a jornal y avisan del derrumbe con golpes repetidos. El tratado apoya el relato en la experiencia de los propios cavadores.

«It is Credibly Asserted, that in ancient times that many of those aforesaid Gnomes, Fairies Elves & other terrestrial wandering spirits, have been seen & heard amongst Men, but now it is said & believed that they are not so frequent» — el cierre de la Parte 1 consigna la merma de apariciones respecto de la antigüedad, y declina explicar la causa diciendo que cualquiera puede conjeturarla.

«The signs of Appearance both of Good4 & Evil Spirits are & ought to be carefully & well observed by Reason they are the foregoers of such appearances, & whereby are known the differences thereof» — The Directory abre la Parte 2 con lo que trata como el problema práctico central: los signos que preceden a la aparición son el medio para distinguir de qué clase de espíritu se trata.

«It is therefore to be Remembered, that the Magical Sophic12 ought to have for his purpose a Crystal stone, of a round Globic form, very clear & transparent, or other stone of13 like Diaphanity, or Ball of Clear & Solid Glass» — la especificación del receptáculo, que la introducción considera la más precisa impresa: cristal esférico y transparente o bola de vidrio macizo, montado en pie para quedar derecho.

«there shall Either be a wax Candle on 16 each side thereof, or a Lamp behind the same burning during the time of Action, set on a table, apart fitted & furnished for this purpose» — la iluminación queda prescrita con dos opciones y una mesa aparte para la operación; es la disposición que la introducción señala como copiada dos siglos después por Frederick Hockley.

«then view the same very well & also take notice of its Corporature, Physiognomy, or features of the face, Vestures or Garments, deportment or behaviour, language or whatsoever else may be worthy of note20 ; by Reason of making a fme 21 Distinction between the appearance of Good Angels or spirits, & others that are Evil, & of Knowing the same without being Deceived.» — el procedimiento de discernimiento es de observación reglada: talla, fisonomía, vestidura, porte y lengua, todo anotado antes de decidir con quién se trata.

«Therefore Do the Magick Philosophers give this Caution saying, Beware that one action, operation, or Secret in this Art be not mixed with another» — la misma prohibición de mezclar que traía la Parte 1, aquí citada como advertencia de los filósofos mágicos y no como regla propia.

«But Let all Celestial, Elemental & Infernal Actions, operations, & invocations, be used & kept apart or separate, according to the Method & manner as are in particular Ascribed, & properly Referred unto each of them.» — la aplicación de esa regla a los tres registros del volumen; el texto admite que los espíritus de tinieblas pueden invocarse y consultarse, pero en tiempo, lugar y orden distintos.

«Welcome be the Light of the Highest, & welcome be the messengers of Divine Grace & mercy unto us, the true servants & worshippers» — fórmula de bienvenida al espíritu comparecido; la introducción la señala como eco de una expresión enoquiana de Dee y prueba de continuidad de método. La frase sigue en la plana siguiente.

«And if the appearance be of Good, then it will stay, but if not, it will Immediately vanish, or flee hastily away, at the Rehearsal of the word Mercy.» — la prueba operativa que el texto pone en una sola palabra: la aparición que no soporta oír misericordia se delata sola.

«Are you the same, whom we have moved & called forth to visible appearance here before us at this time, by the name (N) 30 or what Else are you & of what order,31 amongst the blessed Angels, or otherwise Known or Called by any Mortal man, if you be of Celestial or Elemental Verity & so of Charity, you Cannot Mislike of or Deny these our sayings.» — el interrogatorio de identidad, con su cláusula de cierre: si el espíritu es verdadero no puede negarse a responder. La *(N)* es el hueco donde va el nombre, según nota de los editores.

«If you be (N) as you say, in the name of Jesus, say that all wicked angels are justly Condemned, & that by the mercy of God in the merits of Christ, mankind Elect are to be saved.» — la segunda prueba es una profesión de fe que se le exige pronunciar al espíritu: quien no la dice, se va.

«For although an Evil or infernal spirit, may appear in the Likeness of an Angel of Light, Especially in the time & place, when Good Angels or spirits of Light are Invocated, moved & Called forth, forming themselves very nearly, so Even almost imperceptible to Sight & apprehension, Except Ingeniously Discovered by Curious observation» — el texto concede que la imitación puede ser casi perfecta, y por eso hace descansar el discernimiento en la observación atenta y no en la primera impresión.

«Clearly may be Discovered Quickly, by their Raggedness & U ncleaness of their Garments, & Differences of their Countenance in beauty & features, & other decent Composures of the body, Language and behaviour, & the Corporal Deformities of the Limbs» — los indicios concretos del intruso: ropa rota y sucia, deformidad del cuerpo, lengua y porte discordantes.

«But Celestial Angels & other Dignified Elemental powers & spirits of Light, by nature & office wholly Benevolent and Good may not be Commanded nor» — la distinción que separa las dos mitades del método, y que sigue en la plana siguiente: a los ángeles no se les manda.

«Constrained by any Invocation; they are only to be moved & Called forth by humble Entreaties, Thereby acquiring favour & friendship.» — el remate: al ángel se le mueve por ruego y se busca su amistad, mientras que a los espíritus malos el mismo texto dice que se les manda y constriñe como a esclavos viles.

«The Vengeance of God is a two Edged Sword, cutting Rebellious & wicked spirits of Darkness, & all other Usurping powers in pieces, the hand of God is like a strong Oak which when it falleth it Breaketh in pieces many shrubs, the Light of his Eyes Expelleth Darkness, & the sweetness of his mouth Keepeth from Corruption.» — apertura de la fórmula para despedir intrusos, construida sobre tres símiles encadenados antes de dirigirse al espíritu; la introducción destaca este tramo como el aparato de defensa contra intrusiones.

«Do ye thus impudently withstand, & obstinately Refuse to Depart from our presence, & from this place & perniciously attempt yet further against us, in the name of Jesus we say Depart ye wicked Seducers, & be ye Immediately gone away from hence & be it unto you according to the word of God, which Judgeth Righteously from Evil unto worse, from worse unto Confusion, from Confusion to Desperation, from Desperation unto Damnation, from Damnation unto Eternal Death, Depart therefore we say unto the Last Cry, & Remain with the prince of Darkness in punishment justly due4S as a fit Reward unto your wicked, Malicious Deservings; & the God of mercy Graciously Deliver us from you, Jehovah, Jehovah, Schah.» — la segunda fórmula, para el intruso que no se va con la primera; la escalada va de mal a peor por seis grados hasta la muerte eterna, y cierra con nombres divinos repetidos.

«Although that very Intelligence that was moved and called forth by name doth not appear, by reason it is of the superior order of the Hierarchy who are not always sent nor usually go forth» — la Segunda Introducción admite que el ángel llamado por su nombre puede no venir, y no lo trata como fracaso sino como propiedad de los órdenes superiores.

«but yet some one or other or more of the Celestial powers of the same order as aforesaid, more inferior in degree, may be moved hereby to descend and appear at the earnest request of the Sophic Invocant49, and perform whatsoever shall be requested according to its nature and office.» — la solución que da el texto: baja en su lugar otro del mismo orden y de grado menor, y la operación sigue valiendo.

«It cannot be unknown to any discrete Magician, that whensoever any good Angel or Celestial Intelligence is moved or called forth to visible appearance, but also that evil spirits and infernal powers of darkness are immediately ready to encroach and appear in the room instead of the good Angels.» — el texto da la intrusión por regla y no por accidente: toda invocación de ángeles atrae a la vez a los que quieren suplantarlos.

«In the name of Jesus who art thou?" Then perhaps it will say, "I am the servant of God.» — el interrogatorio se escribe con la respuesta prevista incluida, de modo que el texto funciona como guion de diálogo y no solo como fórmula. Las comillas rectas son del impreso.

«Then perhaps it will say to you, or some such Like words "What I am he Knoweth, of whom I bear witness.» — la respuesta evasiva prevista para la segunda pregunta, que el texto anota como una de varias posibles y no como fórmula fija.

«o Almighty, Immortal, Immense59, Incomprehensible, & most high God, the only Creator of Heaven & Earth, who by thy word Alone, hast in thine omniscience among the rest of thy Marvellous & wonderful works placed and appointed many Hierarchies of Sacred Celestial Angels, from thy mighty & unspeakable throne, unto the fiery region, as ministering spirits, of several names, natures» — apertura de la oración que precede a las Llaves; el texto se dirige a Dios y recorre la escala angélica entera antes de pedir nada. La frase continúa varias planas.

«1. Methratton, in the ninth Moveable Heaven, in the Order of Seraphims, 2. Raziel in the Eighth71 orb, or Starry Heaven72, in the Order of Cherubims, 3. Cassiel or Zaphkiel, & Jophiel, in the Seventh Orb or Heaven of Saturn, in the Order of Thrones, 4. Sachiel or Zadkiel in the73 Sixth Orb or Heaven of Jupiter, in the Order of Dominations, 5. Samael, in the fIfth Orb or Heaven of Mars, in the order of Potestates, 6. Michael & Uriel, in the fourth orb or Heaven of Sol, in the Order of Virtues, 7. Anael in the third Orb or Heaven of Venus, in the Order of Principalities, 8. Raphael in the Second Orb or heaven of Mercury, in the Order of ArchAngels, 9. Gabriel, in the first Orb or Heaven of Luna, in the Order of Angels» — el índice operativo de las nueve Llaves: cada una nombra su ángel, su orbe planetario y su orden. Los nombres van tal cual el troceo, sin cotejo contra el facsímil.

«may Move, Descend & appear, to us in this Crystal Stone or Glass80, which we shall81 Call82 Receptacles, as being Convenient83 for the Receiving of all Angelical & Spiritual presence, in their appearances, & so for that purpose set here before us.» — la petición concreta de la oración: no una revelación sino una comparecencia localizada en un objeto puesto delante.

«The 1 Moving or Calling forth to Visible Appearance, The Celestial Hierarchy2 Of Angels of the Order of Seraphim 3, whose principal governing Angel or Blessed Intelligence bearing Rule is Methratton, & Residing in the ninth Orb Mansion or Sphere, Called the Primum Mobile or the4 first Moveable Heaven.» — encabezado de la Primera Llave, con el formato que se repite en las nueve: orden angélico, ángel regente y orbe.

«Do Call upon you, & Do 10 humbly Request & 11 Earnestly Entreat YOU,12 & move you to Visible appearance, in by & through this most Excellent Ineffable, great, Mighty, Signal, Sacred, & Divine name of the most high God Eheia; and his 13 numeral Attribute, Kether, who Sitteth in the most imperial & highest heaven, before whom all the hosts 14, or Choir of celestial Angels Incessantly Singeth: 15 0 Mappalaman Hallelujah» — el mecanismo de la Llave: se mueve al ángel por el nombre divino y la sefirá de su propio grado, y se remata con una aclamación que el texto pone en boca del coro celeste.

«and to Gird up & gather yourselves together, & some one or more of you, as it shall please God & by his32 Divine permission, to Move & Descend from your Celestial Mansion, or place of Residence into this Crystal Stone, or Glass Receptac1e» — la petición admite de entrada que baje uno o varios y no necesariamente el nombrado, en línea con lo que la Segunda Introducción advierte de los órdenes superiores. El troceo devuelve *Receptac1e*.

«without whose Angelical Guide, &55 spiritual Conduct, & blessed Assistance, & benevolent advertisements 56, it is Very Difficult if not impossible, for us or any Mortal on Earth, to find or obtain, or57 be Esteemed worthy of Entrance into» — la Primera Llave declara aquí para qué se invoca: sin guía angélica el texto tiene por muy difícil, si no imposible, entrar en las ciudades y palacios de la sabiduría. El límite va dicho en la misma frase.

«Let the aforesaid 82 Invocation, be Devoutly & seriously Read & Uttered then Make a pause, for about nine Minutes of time: which is a little more than half a Quarter of An hour, And if nothing yet appear neither within the Crystal Stone or Glass Receptac1e83 or Otherwise out of them to Visible appearance then Read with Good Devotion, & Serious Observance as aforesaid this following Replication84 four or five several times, Observing the Like pause or little Space of time as aforesaid betwixt Every & Each Repetition» — la rúbrica que convierte la Llave en procedimiento cronometrado: leer, esperar nueve minutos, y si nada aparece repetir la Replicación cuatro o cinco veces con la misma pausa entre cada una. El troceo devuelve *Receptac1e*.

«whose friendship unto us herein & works, shall be a song of honour, & the praise of your God in your Creation» — fórmula con que cierran la invocación y la Replicación: lo que se ofrece a cambio no es sacrificio sino alabanza.

«Moving or Calling forth to Visible Appearance, the Celestial Hierarchy Of Angels, of the Order of Cherubims; whose principal Governing Angel or Blessed Intelligence bearing rule is Raziel: residing in the Eighth Orb, Sphere, Mansion or Heaven Called, the Starry frrmament.» — encabezado de la Segunda Llave: Querubines, Raziel y el firmamento estrellado. El troceo imprime *frrmament*.

«Divine mune of the most high God: Jod Jehovah: & his108 numeral Attribute, Hockma,109 who sitteth in the most [HI I85bjimperial & highest heavens, before whom all the hosts, or Choir of Celestial Angels, Incessantly Singeth: 0 Mappa:la:man Hallelujah» — la Segunda Llave usa el nombre y la sefirá que le tocan en la tabla, Jod Jehovah y Hockma, y repite la aclamación con otra grafía. El *[HI I85bj* es la marca de folio del Harley que los editores insertan en el texto, devuelta corrompida por el escaneo.

«Moving or Calling forth, to Visible Appearance, the Celestial Hierarchy Of Angels, of the Order of Thrones; Whose principal Governing Angels, or Blessed Intelligences bearing Rule are Cassiel, or Zaphkiel, & Jophiel;128 Residing in the Seventh Orb, Mansion, or Sphere, Called the Orb, Heaven, or sphere of the planet or star Saturn» — encabezado de la Tercera Llave: Tronos, Saturno y tres nombres alternativos para el regente; el aparato registra que un manuscrito añade un cuarto, Sabathiel.

«that serve before the Most Excellent, great, high, & Honourable Angel Called 130, Boel, as Ministering Angels, present always at his most high Superior & Divine Commands & Appointments, in the Order or Hierarchy of Angels Called Thrones and Residing in the Seventh Heaven, & Bearing office, rule & power in the Mansion Orb or sphere of the planet or Star Called Saturn» — a partir de la Tercera Llave el texto intercala un ángel superior ante el cual sirven los invocados —aquí Boel—, escalón que no figura en las dos primeras.

«Moving or 157 Calling forth, to Visible Appearance, the Celestial Hierarchy Of Angels of the Order of Dominations; Whose principal Governing Angels or Blessed Intelligences, bearing Rule, are Sachiel, or Zadkiel, & Zedekiel: 158 Residing in the Sixth Orb Or159 Mansion, or sphere, being the Orb or160 heaven, or sphere of the planet or star Called Jupiter.» — encabezado de la Cuarta Llave: Dominaciones, Júpiter y tres nombres para el regente.

«that serve before the most Excellent, great, high, & honoured Angel Called Pastor; as Ministering Angels, present always at his most high Superior, & Divine Commands & Appointments, in the Order or Hierarchy of Angels Called Dominations 162, & Residing in the Sixth Heaven, & bearing office, Rule & power in the Mansion, Orb or Sphere of the planet or Star Called Jupiter» — el ángel superior de la Cuarta Llave es Pastor; el esquema se repite Llave a Llave cambiando solo el nombre, el orden y el planeta.

«Moving & Calling forth, to Visible Appearance, the Hierarchy Of Angels of the Order of Potestates, whose principal governing Angels or blessed Intelligences, bearing Rule, are191 Samael, & Madimiel,192 & Residing in the fifth Orb, Mansion, or sphere, being the Orb Heaven, or sphere of the planet or Star Called Mars.» — encabezado de la Quinta Llave: Potestades, Marte, Samael y Madimiel.

«Moving, & Calling forth; to Visible Appearance, the Celestial Hierarchy Of Angels of the Order of Virtues: whose principal governing Angels Or Blessed Intelligences bearing, Rule are Michael 232 , Uriel, & Schemeliel, & Residing in the fourth Orb, heaven, Mansion or sphere of Sol, serving Before the great high honoured & Excellent Angel Salamia.» — encabezado de la Sexta Llave: Virtudes, Sol, tres regentes y el ángel superior Salamia. Un manuscrito escribe Michiel donde otro escribe Michael.

«who Created the Heavens, & the Earth, & the seas, & separated the Light from the Darkness, in the first Day of the Week» — a partir de la Sexta Llave la invocación añade un argumento nuevo: el ángel se mueve por el día de la creación que le fue asignado a gobernar, no solo por su nombre y su sefirá.

«Established all aforesaid by the Seal of his Incomprehensible, Mighty, holy, & great name: Phaa: as the most high & only God of Heaven & lord of hosts: the maker of time» — la misma Llave introduce un sello y un nombre divino propios del día, con Dios nombrado como hacedor del tiempo; el nombre va tal cual imprime el troceo.

«Moving, & Calling forth to Visible Appearance, the Celestial Hierarchy Of Angels, of the Order of Principalities: Whose principal Governing Angels Or Blessed Intelligences, bearing Rule Are, Anael, or Haniel, & Nogael: And Residing in the third Heaven, Orb, Mansion259 , or Sphere being the260 Orb, heaven, or Sphere, of the planet, or Star Called Venus.» — encabezado de la Séptima Llave: Principados, Venus, Anael o Haniel y Nogael.

«Moving, & Calling forth to Visible Appearance, the Celestial Hierarchy Of Angels, of the Order of ArchAngels; Whose principal Governing Angels or Blessed Intelligences bearing rule are, Raphael, & Cochabiel; & Residing In the Second Orb, Mansion Or Sphere, being the Orb, Heaven, or Sphere, of the planet, or Star Called Mercury.» — encabezado de la Octava Llave: Arcángeles, Mercurio, Rafael y Cochabiel.

«Moving & Calling, forth, to Visible Appearance, the Celestial Hierarchy Of Angels of the Order of Angels; whose principal governing Angels or Blessed Intelligences, bearing rule are, Gabriel, & Levaniel; & Residing In the first Orb, Mansion or Sphere, being the Orb, Heaven, or Sphere, of the planet Called Luna, or the Moon.» — encabezado de la Novena Llave, que cierra la serie de nueve: Ángeles, Luna, Gabriel y Levaniel.

«o Thou glorious great Sacred, Celestial Angel called Sut N: That fell before and belonging to that order of (Animas tick) or Choir of Blessed Souls Whose principal Governor is (Issim) or the Soul of (Messiah) bearing Obedience to Animas tick Order from the Superior to the Inferior by divine Commands appointments residing in the order of (Heros) or choir of blessed Souls & bearing Office Rule and Power in that Sphere of the Elements We Servants of the highest reverently here present in his holy fear do call upon you Sut N: humbly requesting and entreating you to move to visible Apparition in by & through that full Command of your Principal Governor (Issim) or the Soul of (Messiah) commanding you without any delay lingering or tarrying but at this instant give up descend and Come away» — la Décima Llave rompe el patrón de las nueve: llama a un ángel con nombre de fórmula, *Sut N*, dice que cayó, y en vez de rogar manda sin dilación por la autoridad de Issim. El troceo parte *Animas tick*.

«Moving & calling forth to Visible appearance the Celestial Hierarchy of Heroes or Choir of Blessed Souls of the order of Animastick whose Principal governor or Blessed Intelligence is Issim or the Soul of Messiah Residing & bearing Rule in the Sphere of the Elements.» — encabezado de la versión alternativa de la Décima Llave, la más larga; a partir de aquí el texto va sin puntuación, rasgo que los editores atribuyen a la prisa del copista.

«that Serve before the most Excellent, Great, high & Honoured Angel, Called Acimay: as Ministering Angels, present always at his most high Superior & Divine Commands & Appointments, in the Order or Hierarchy of Angels Called Potestates, & Residing in the fifth heaven, & bearing office, Rule & power in the Mansion, Orb, or sphere of the planet or Star, Called Mars» — el ángel superior de la Quinta Llave es Acimay; cada Llave nombra el suyo, y esa cadena de mando es lo que la introducción declara necesario conocer para llamar a un espíritu en nombre de su superior.

«who in the Creation gathered the waters under the heavens, together into201 one place, & Called them Seas; & gave bounds & limits thereunto, which they should not pass or go Beyond; & made the Dry Land appear, and Called the Same Earth» — la Quinta Llave ata su ángel al tercer día de la creación; el relato del Génesis se usa como título jurídico de la potestad angélica sobre ese día.

«Without whose Angelical guide & spiritual Conduct, blessed Assistance, & benevolent Advertisements, it is impossible for us or any Mortal on Earth to» — la Sexta Llave repite la cláusula de la Primera pero le quita la salvedad: donde antes decía muy difícil si no imposible, aquí dice imposible a secas. Las dos lecturas se dejan como están.

«and that serve before the most Excellent, Great, high & honoured Angel, Called267 Dagael; as Ministering Angels, present always, at his Most high, Superior, & Divine Commands, & Appointments, in the Order, or Hierarchy of Angels, Called, Principalities, & Residing in the third Heaven, and bearing Rule, office268, & power in the Mansion, Orb, or Sphere, of the planet or star Called Venus» — el ángel superior de la Séptima Llave es Dagael; su día es aquel en que fueron creados los cuadrúpedos y los reptiles.

«that serve before the most Excellent, great, high & honoured Angel, Called Tetra; As Ministering Angels present always, at his most high, Superior, & Divine Commands & Appointments, in the Order and296 Hierarchy of Angels Called, Archangels; & Residing in the Second Heaven, Bearing297 Rule & power, in the Mansion, Orb, or Sphere, of the planet or star Called Mercury» — el ángel superior de la Octava Llave es Tetra, con Rafael y Cochabiel bajo él en la esfera de Mercurio.

«Who Created the two300 Luminaries or great Lights, & set them in the flrmament of Heaven, to Divide the Day from the night, & also for, Signs & for Seasons, & for Days & years, the greater Light Sol, to give Light upon the Earth, & govern the Day,301 the Lesser light Luna, to give light upon the Earth, & to govern the Night: who also Made the Stars, & set them in the flrmament, of Heaven, to give Light upon the Earth, & to Rule Over302 the Day, & over the night, & to Divide the Light from the Darkness, In the fourth Day of the Week» — la Octava Llave ata su ángel al cuarto día, el de las lumbreras; el pasaje enlaza expresamente la creación de los astros con su función de señales y estaciones, que es el supuesto de toda la parte astrológica del volumen.

«that serve before the most Excellent, high & honoured Angel, o rphaniel , as Ministering Angels, present always at his Most high Superior & Divine Commands & Appointments, in the Order or Hierarchy, of Angels, Called Angels, & Residing in the first Heaven, & Bearing office, Rule & power in the Mansion, Orb, or, Sphere, of the planet, Called, Luna» — el ángel superior de la Novena Llave; el troceo parte su nombre en *o rphaniel*.

«who Created the firmament in the middle of the Waters, & Divided those waters, that were beneath the firmament, from those that were above it» — el día de la Novena Llave es aquel en que se separaron las aguas; con él se cierra el reparto de los días de la creación entre los ángeles de las Llaves.

«There are many spirits, that are said to be by nature Evil, & not only Envious & Enemies to man & his felicity, but adverse to all goodness whatsoever: and yet have been by magicians of former times (Living in Remote & far Countries from us in England and these parts) brought to a Communication, and a Kind of familiarity, with them, whereby their offices & natures have been Discovered, but it hath not been Common among men, Especially the meanest Capacities, & therefore not at all practiced, neither is it fit to be practiced by any Sober philosopher, unless to Satisfy his Curiosity, because of their Turbulence, But yet they are many times called upon, to bind & constrain other Spirits, to Do their offices, which is not at all offensive hurtful or obnoxious, therefore they may be Invocated in Such cases» — la Parte 3 se abre con la reserva que la gobierna: tratar con espíritus malos no es cosa de un filósofo sobrio salvo por curiosidad, y lo que sí se autoriza es usarlos para atar a otros.

«Lucifer is a great spirit, and may not be Invocated nor Called from his Orders, yet by him as by Tantavalerion other spirits may be adjured and bound, for all sprits that are by nature evil, or at least more malign, than usually many Aerial & Terrestrial powers are, such are treated of before, do with a Kind of majesty, Worship & obey him: for this Reason he many not be called upon, Except to Constrain other Subservient spirits to fulftl the Commands & Requests of the Invocant in any Reasonable thing.» — el texto prohíbe invocar a Lucifer y a la vez autoriza usar su nombre para obligar a otros: la distinción entre invocar a alguien y conjurar por alguien es lo que estructura toda la Parte 3.

«The next is Beelzebub who is a great prince (and it is said that before the fall, he was of the order of Cherubims) and 1000000 spirits do minister unto him. He appeareth very beautiful, & giveth to them that call him Gold & Silver and maketh them Expert in Science, he appeareth well for half an hour: & giveth to Each Demand a true Answer, He giveth a servant or Familiar, which will be faithful & obedient, During a man's Life, whoso Calleth him must have Tears of Amber, Lignum Aloes mastic &c: & invocate towards the east, in Verbis Conceptis wherein he must be importunately and Earnestly Urged, to Do his office, who then at Length will obey.» — entrada de Beelzebub con el formato de catálogo goético: origen angélico, número de servidores, aspecto, dones, duración de la aparición y los materiales del sahumerio.

«The third spirit is called Sathan, who was before his fall of the order of Cherubims, & it is Said that because he fell not of his own will, therefore he abideth obscurely in the Air, and so is called the prince of the Air, under whom are four Princes or Kings, bearing Rule in the Air, & have power given & permitted them, to coruscate and Disturb the Air, whereby many Mischiefs befall the Earth, Doing great hurt, and it was this spirit that tempted our forefathers in the Wilderness to Disobedience.» — el texto explica la residencia aérea de Satán por una atenuante, que no cayó por voluntad propia, y de ahí cuelga a los cuatro reyes del aire que la Parte 3 va a conjurar.

«Oriens King of the East, appeareth with an hundred & two hundred Legions, having a fair Effeminate Countenance, & a goodly Crown upon his head, riding upon an Elephant, having trumpets, Sahlams & much Minstrels of Diverse Instruments going before him, & when he is called he Cometh with other great Kings; but if he be called, alone, then he appeareth in the very likeness of a Royal Horse; He telleth the truth of all things present, past & to Come; giveth money, teacheth Sciences, Confereth Books, and willingly giveth answers to all Demands & Questions, He knoweth all Experiments, and hath power to teach them» — retrato de Oriens con una precisión operativa: su forma depende de si se le llama solo o acompañado, elefante en un caso y caballo en el otro. Los nombres y el término *Sahlams* van tal cual el troceo.

«o thou spirit who art called Temel, Messenger of the east, I adjure, call upon, bind, command and Constrain thee, by the power, Dignity & authority of the Great and Royal Prince Oriens, the supreme Head of your Hierarchy, I adjure, Command, constrain & in the name, & by the Supremacy of your Orders, I powerfully & Earnestly Urge thee, 0 thou spirit Temel, Messenger of the East, to appear & show thy self Visible, affable, and in all mildness & serenity here before us» — el conjuro del este muestra el mecanismo anunciado: no se invoca a Oriens, se conjura a su mensajero Temel por la autoridad de Oriens.

«This Conjuration being Repeated nine times, and if he appeareth not, then proceed with the Conjuration following, & Rehearse It several times; and herein Act with Care & order, by returning again, to that above, & then again to this below, according to discretion.» — la rúbrica de la Parte 3 fija nueve repeticiones y luego alternancia entre los dos conjuros, con la discreción del operador como último criterio.

«Thirdly, as well unto the Service, Obedience, and assisting of the Sons of Men, Servants of the most high God, now living on Earth, according to your Orders, & office as to tempt & Subvert them from their Allegiance to the Divine laws & Duty to God, by your Evil & Crafty Insinuations & Delusions» — el conjuro del este enumera los tres deberes del espíritu conjurado y no oculta el tercero: su oficio propio es tentar y subvertir, y aun así se le obliga a servir.

«Operations of the West Angle of the Air by Invocation made to the Regal Spirit Paymon19, who is the King & Ruler of the Same for the moving and calling forth of all, or any of Such Aerial Spirits, by name Order and office of what Degrees Soever from the Superior to the Inferior to Visible Appearance» — encabezado del ángulo oeste, con la misma fórmula que los otros tres: se invoca al rey para poder llamar a cualquiera de sus subordinados.

«being Dignified, Armed and Supported in the holy Trinity, through Divine Grace, with Celestial power and Authority given unto our first parents in the Creation, at the Beginning of Time» — la Parte 3 funda la autoridad del operador en una herencia y no en un pacto: el poder viene por descendencia lineal desde los primeros padres, y el texto lo repite en los cuatro ángulos.

«And also the Spirit by name Called Mirage who is Differently Said to be a messenger or familiar Spirit Subservient; & Subject in Orders under Paymon & Residing in the west Angle and Mansion of the Air» — el texto consigna que la adscripción de Mirage está en disputa, y en el ángulo norte vuelve a nombrarlo bajo Egin sin resolver la contradicción.

«Operations of the North Angle of the Air by Invocation made to the Regal Spirit Egin32: who is the King & Ruler of the Same, for the moving & calling forth of all, or any of Such Aerial Spirits by name Order and office of what Degree Soever, from the Superior to the inferior to Visible Appearance» — encabezado del ángulo norte, bajo Egin; los espíritus presidenciales que nombra son Vassago, Othey, Urn y Anaboth.

«Operations of the South Angle of the Air by invocation made to the Regal Spirit Amaymon43: who is the King & Ruler of the Same: for the moving and Calling forth of all or any of Such Aerial Spirits by name, Orders, & office of what Degree Soever from the Superior to the Inferior to Visible Appearance.» — encabezado del ángulo sur, el cuarto y último, bajo Amaymon.

«move then as we Know from the tradition of our predecessors that Serveth by Orders, & office, as you are by the preordinate Decree of the most high God Orderly & Gradually placed in the East Angle of the Air, as your Mansion or place of Residence & abode, accordingly appointed you to Visible appearance» — el conjuro apoya su propia autoridad en la tradición recibida de los predecesores, fórmula que se repite en los cuatro ángulos cambiando solo el punto cardinal.

«accustomary method or manner of Receiving and enclosing Spirits or Otherwise to appear out of them, in like Decent form & Shape, & in like manner (as aforesaid) in all humility & Serenity Visibly here Before us» — el cierre de la Parte 3 llama método acostumbrado al uso del receptáculo, y admite las dos salidas que ya preveía la Parte 2: dentro del vidrio o fuera de él.

«Their importance can partly be judged by the number of times they were copied and recopied, and because they formed a key part of the core texts used by a magical group which formed round Dr Thomas Rudd, a 17th century angel magician and geometer of considerable skill.» — Skinner y Rankine miden la importancia de los tres textos por dos indicios externos: cuántas veces se copiaron y que fueran el núcleo de lectura de un grupo formado en torno a Rudd, a quien describen a la vez como mago angélico y geómetra.

«Our interest and emphasis is upon practice, technique, and results. If it doesn't work then it is not worth pursuing, but if it does work then it is worth pursuing thoroughly. The practice of magic, which is thousands of years old, deserves every bit as scrupulous research as the practice of physics or chemistry began to receive just 400 years» — el programa que los editores declaran para toda la serie es de resultado y no de doctrina: piden para la magia el mismo rigor de investigación que la física y la química recibieron desde el siglo XVII. La frase sigue en la plana siguiente.

«The first reaction of any modern reader to the first part of this book will be one of boredom at the mass of pious sentiment and the discussions on the nature of man's soul. In the days when this was written, such a preliminary would have been considered perfectly natural, but also it may have been a piece of insurance, as interest in magic (even angel magic) could easily get one into trouble with the ecclesiastical authorities. However persevere, and gradually the writer turns from piousness to practical advice» — Skinner y Rankine anticipan el efecto del preámbulo devoto de la Parte 1 y proponen dos lecturas a la vez, sin elegir: que era lo natural de la época y que pudo ser un seguro frente a las autoridades eclesiásticas.

«Most importantly, he warns the magician never to mix together experiments concerned with different types of spiritual creature.» — los editores destacan como la advertencia capital de los aforismos la prohibición de mezclar en una misma operación criaturas espirituales de distinto tipo; es la regla que el volumen repite en la Parte 2.

«In this section we have left the spelling of the Sephiroth and angels as it appears in the manuscript rather than changing it to the more currently accepted spelling.» — decisión editorial declarada de Skinner y Rankine para la sección de los nueve órdenes: conservan la grafía manuscrita de sefirot y ángeles en vez de normalizarla, y avisan de que las variantes entre manuscritos obligan a poblar la sección de notas al pie.

«The concept of Nine Choirs or grades of angels and of Guardian angels has deep roots going back to pre-Christian times. We can trace the transmission of this knowledge from Aristotle's 'Intelligences'to neo-Platonists like Porphyry through Iamblichus of Chalcis (c.245-c.325 AD), founder of the Syrian school of neo-Platonists, who wrote the important magical and mystical text On the Mysteries of the Egyptians, Chaldeans, and Assyrians to Proclus (c.410-485 AD) who wrote on it in De Magica and Elements of Theology. His work was used in turn by pseudo-Dionysius the Areopagite (c.500 AD) whose Celestial Hierarchies dealt with the angelic hierarchies in great detail, and established that there were Nine Hierarchies. His work was later translated in the 9th century by the Irishman John Scotus Erigena and commented on in his principal work De Divisione Naturae. From there the hierarchy of angels entered the theology taught at the new Universities of the day, and more practically became part of the emerging grimoires, with a matching hierarchy of demons.» — Skinner y Rankine trazan la línea entera por la que la doctrina de los nueve coros llega al grimorio: de las Inteligencias de Aristóteles al neoplatonismo, de ahí al pseudo-Dionisio que fija el número nueve, de ahí a Escoto Erígena y a la teología universitaria, y de ahí a los grimorios con su jerarquía demoníaca en espejo. El troceo pega *Intelligences'to* sin espacio.

«It concludes with the names of the four governors of the four quarters, the Demon Princes, Oriens, Paymon, Egin, and Amaymon,» — los editores identifican en la sección de los órdenes de espíritus malos los cuatro nombres que la Parte 3 usará como nombres de compulsión; en la lista jerárquica de la p. 23 el cuarto se imprime *Egyn*, y la ficha conserva las dos grafías sin arbitrar.

«This is a key passage and confirms the identity of demons as simply fallen angels, essentially the same kind of creature as angels.» — lectura de Skinner y Rankine sobre la caída de los demonios: el pasaje les sirve para sostener que demonio y ángel son la misma clase de criatura, tesis que gobierna todo el volumen.

«It should be noted that it is Diabolos alone who should have been translated as 'the Devil' in the Bible, which is quite a different word from 'demon'.» — objeción filológica de los editores a la traducción bíblica: solo Diabolos correspondía a *el Diablo*, y equipararlo con demonio borra una distinción de rango que el propio texto conserva. Añaden que el manuscrito lista a Diabolos en el octavo orden y que no ven por qué el adversario supremo quedaría tan abajo.

«This section also contains a more complete list of the different type of spiritual creatures and where traditionally they may be found, including Fairies, Hobgoblins, Elfs, Naiads, Potamides, Nymphs, Oreads, Hamedes, Dryads, Hamadryads, Satyrs, Sylvani, Napta, Agapta, Dodona, Palea, Feniliae, Gnomi, Sylphs, Pygmies, and Salamanders.» — inventario que los editores destacan de la última sección de la Parte 1: hadas, duendes y ninfas figuran en el mismo continuo que silfos y salamandras. Los nombres se transcriben tal cual el troceo, sin cotejo contra el facsímil.

«I think that this is probably the clearest description anywhere in print of the precise type and mounting of a shew stone or glass spirit receptacle.» — juicio en primera persona del singular dentro de una introducción que habla en plural: quien firma valora la descripción de la piedra de visión de la Parte 2 por encima de cualquier otra impresa.

«This section is not so much about the conjuration of the four Demon Princes as conjuration by the Demon Princes» — los editores fijan de entrada el sentido de la Parte 3: los cuatro príncipes no son lo invocado, sino los nombres con que se fuerza la obediencia de espíritus servidores menores.

«In fact it is highly significant that methods, and even specific wording used successfully to invoke spirits, remains constant and unchanged over centuries, as used by Trithemius circa 1500, by Dr John Dee circa 1600, by Dr Rudd and Peter Smart circa 1700, by Francis Barrett circa 1800 and by Frederick Hockley, and the early Golden Dawn founders circa 1900. This clearly shows an unbroken line of transmission of this magical technique.» — la tesis de continuidad que los editores sostienen para toda la serie: no solo el método, también la redacción concreta de las invocaciones se repite de Tritemio a la Golden Dawn a razón de un eslabón por siglo.

«If anything in this manuscription does, this shows that the underlying magic is Hebraic or Classical, with a thin veneer of Christianity overlaid.» — lectura de Skinner y Rankine sobre los lámenes del Sloane MS 3825: el cuadrado Sator y el León de Judá les indican que el estrato cristiano es superficial y que debajo hay materia hebrea o clásica. El troceo imprime *manuscription*.

«Although many invocatory passages may seem long, barely pausing for breath, it is their very length and seeming repetitiveness which is important to the technique. We have not broken down some invocatory sentences that sometimes run on for two pages, divided only by semi-colons and commas, because the point of the invocation is not to analyse their meaning, but to declaim the words to build up the right amount of magical tension to encourage the spiritual creature to manifest, in the Glass Receptacle or Crystal Stone.» — decisión editorial y a la vez tesis técnica: los editores no parten las frases de dos planas porque atribuyen la eficacia a la longitud y la repetición, no al sentido de lo dicho.

«It is not sufficient to simply read out a paragraph or two. To be effective you should take your time and initially be prepared for hours of work. You should not rush or gabble the passages as some modern practitioners do, or be embarrassed by any verbal errors, but take your time and enjoy speaking these elegant and sonorous invocations. Remember that repetition is to be encouraged.» — instrucción práctica de los editores al lector actual, con su límite dicho: los errores de dicción no invalidan la operación, y el resultado se acelera solo después de la primera manifestación.

«This additional precision in the language specifying what is required may well be attributable to the profession of many of the angel magicians of the period, that of lawyer or solicitor.» — hipótesis que Skinner y Rankine ofrecen como tal para explicar el estilo enumerativo de las invocaciones del siglo XVII: el oficio jurídico de muchos de sus practicantes.

«There is another more important reason for this increase in precision, and that is that spirits (and maybe even the angels) have a reputation for tricksy answers, which can be interpreted in a number of ways. By being precise they have less scope for this unsettling tendency.» — la segunda razón que dan, y a la que conceden más peso: la precisión no es formalismo sino defensa contra respuestas ambiguas, y los editores extienden la sospecha incluso a los ángeles.

«ther was to be observed, frrste, howe Mackbeth and Banck03 , two noble men of Scotland, ridinge thorowe a wod, thes stode before them three women feiries or nimphes 4, and saluted Mackbeth, sayinge three tyms unto him, HallIe, Mackbeth, King of Codons; for thou shall be a Kinge, but shall beget no kinds, etc. Then said Bancko, what all to Mackbeth, and nothing to me? Yes, said the nymphes, hallie to thee, Bancko, thou shall beget kinges, yet be no kinge; and so they departed» — relación de Simon Forman de la representación de Macbeth que vio en el Globe el 20 de abril de 1610, reproducida por los editores con su ortografía propia, que ellos advierten en nota que es de Forman y no de Shakespeare. El troceo arrastra dentro del texto los llamados de nota (*Banck03*, *nimphes 4*).

«It is interesting that Forman (who was viewing the play rather than reading it) saw the witches as fairies or even nymphs, but certainly not as witches or human.» — nota al pie de los editores sobre el testimonio anterior: que un espectador de 1610 llamara hadas o ninfas a las brujas les sirve de indicio de que las criaturas espirituales se veían como un continuo y no como un par bueno-malo.

«Magicians of this period did not make the same distinctions as are commonly used in modern magic, and would be as likely to work with fairies as they would be with angels, demons or Planetary spirits.» — resultado que los editores atribuyen a tres años de trabajo con los manuscritos: en el Renacimiento la invocación era un corpus unificado y el mismo estilo servía para arcángeles, demonios, gobernadores enoquianos y espíritus olímpicos.

«In due course the material in this book will no doubt be boiled down by later writers to a thin gruel, an instant magical fix, which will no doubt sell many more copies. But by publishing this source material here in full, we are satisfied that there will always be the possibility for practitioners to go back to the original working manuscripts of practicing magicians of the period to examine their full instructions and invocations.» — justificación editorial de publicar el material completo: los editores anticipan la reducción divulgativa y oponen a ella la disponibilidad del documento entero.

«Interestingly, within the grimoires the nine orders of angels have different names to those used in Qabalah, resulting in some confusion, as e.g. The Seraphim in the grimoires correspond to the Chaioth haQadosh of the Qabalah» — Skinner y Rankine señalan que las dos nomenclaturas de los nueve órdenes no coinciden y que el desajuste produce confusión: los Serafines del grimorio son los Chaioth haQadosh cabalísticos, mientras los Serafines de la cábala corresponden a las Potestades del grimorio.

«At the top of the Heavens are the 18 fiery regions - the Superior and Celestial Heavens wherein reside the 7 Great Archangels who dwell directly in the presence of the divine. Although this list differs from one authority to another, the usual is Metatron, Raziel, Tzaphkiel, Tzadkiel, Michael, Raphael and Gabriel.» — Skinner y Rankine arman para el lector la escala completa de criaturas, y declaran su límite en la misma frase: la lista de los siete arcángeles varía de una autoridad a otra y la que dan es solo la habitual.

«Below all these angelic regions are the infernal spirits. These are ruled by the three Kings of the infernal hierarchy - Lucifer, Beelzebub and Sathan.» — cierre inferior de esa misma escala: bajo las treinta regiones aéreas quedan los espíritus infernales, gobernados por tres reyes.

«Sathan rules the four Kings of the Air, better known as the four Demon Princes, each of whom has a subordinate demon bishop and numerous lesser demons. The demon princes are: Oriens in the East, under whom is the Demon Bishop Theltryon Amaymon in the South, under whom is the Demon Bishop Boytheon Paymon in the West, under whom is the Demon Bishop Sperion Egyn in the North, under whom is the Demon Bishop Mayerion» — los editores reparten los cuatro príncipes por punto cardinal y les asignan un obispo demoníaco a cada uno; esta plana imprime *Egyn* donde la p. 14 imprime *Egin*. Los nombres van tal cual el troceo, sin cotejo contra el facsímil.

«Dr Rudd knew Dr John Dee and was interested in the same things from alchemy to angel magic and the geometry of Euclid. It appears that Rudd carried on Dee's experiments in angel magic much further and formed the focus of a group of 17th century angel magicians.» — retrato de Rudd que dan los editores, con el matiz de probabilidad marcado: dicen que *parece* que llevó más lejos los experimentos de Dee, no que conste.

«According to Frederick Hockley, Denley gave much of the information to Barrett for his book The Magus.» — los editores adjudican a Hockley, no a sí mismos, la noticia de que el librero John Denley fue quien surtió a Francis Barrett del material del Magus.

«Traditional magic was predominantly concerned with the invocation of all types of spiritual creatures such as angels, demons, and spirits.» — primero de los cinco puntos con que Skinner y Rankine recapitulan su definición de magia, remitiendo al volumen 1 por los argumentos y advirtiendo que aquí van enunciados en seco.

«The origin of these methods is in the grimoires, which show little demarcation between invocation and evocation. The early grimoires treated of angels and demons interchangeably, and either or both might come from the same calling. There is a continuum of spiritual creatures from archangels through angels, elementals, to demons.» — segundo punto: los editores niegan que invocación y evocación sean operaciones distintas en los grimorios tempranos, y de ahí derivan su noción de continuo de criaturas espirituales.

«The line of transmission of practical magical methods was through a succession of scholar-magicians, not via the village cunning-man and witch tradition (which uses a different approach), or via secret societies like the Illuminati, Rosicrucianism or Freemasonry (with the single exception of the Golden Dawn).» — tercer punto, con su excepción declarada: la línea corre por magos eruditos y no por la brujería aldeana ni por las sociedades secretas, salvo la Golden Dawn.

«Practitioners of ceremonial and angel magic tended to be of one particular social class, with a disproportionate number of jurists and lords, in other words drawn from the Establishment of the day.» — cuarto punto: los editores adscriben la práctica a una clase social concreta, con exceso de juristas y de nobles, lo que enlaza con su hipótesis sobre el estilo jurídico de las invocaciones.

«The spiritual creatures invoked are not subjective, nor are they part of the psychological makeup of the invoker.» — quinto y más largo de los puntos de Skinner y Rankine, y el que sostiene la polémica del volumen: las criaturas invocadas no son contenido mental del operador.

«This is a fallacy introduced by Aleister Crowley's comments in 'his' edition of the grimoire the Goetia. 17 Demons are not, repeat not, psychological and definitely not anatomical 'portions of the human brain' as Crowley categorically stated in his introduction.» — los editores adjudican a Crowley el origen de la lectura psicológica de los demonios, y le disputan de paso la propiedad de la edición poniendo el posesivo entre comillas. El *17* del troceo es el llamado de nota.

«In fact Crowley had very little to do with the transcription of the text of the Goetia. This was done entirely by 5 L MacGregor Mathers. This fact can be easily verified by reading Crowley's introduction, where he speaks of the translation of the Goetia. If he had bothered to look at the relevant manuscripts, he would know that they are in fact in English, not a foreign language.» — nota al pie con el argumento que dan para retirarle a Crowley la transcripción: hablar de traducción delata que no vio los manuscritos, que están en inglés. El troceo devuelve la inicial de Mathers como *5 L*.

«It was not till the publication of the excellent edition of the Lemegeton by Joseph Peterson in 2001 that Crowley's partial and defective edition has been finally eclipsed.» — Skinner y Rankine oponen a la edición de Crowley la de Joseph Peterson de 2001, que califican de excelente frente a una parcial y defectuosa.

«Down through the ages the power and wonder of practitioners of magic have been recorded ... These people of power, wrapped in a cloak of secrecy, presented a striking contradiction to the common ways of dealing with the world. The spells and incantations they wove were feared... Whenever these people of power publicly performed their wonders, they would both shatter the concepts of reality of that time and place and present themselves as having something that was beyond learning.» — pasaje de 1975 que los editores citan de un par de psicoterapeutas —la nota los nombra Richard Sandler y John Grinder, autores de The Structure of Magic I— y del que dicen que hasta ahí no tienen objeción. Los puntos suspensivos son de la cita.

«In modern time, the mantle of the wizard is most often placed upon those dynamic practitioners of psychotherapy who exceed the skill of other therapists by leaps and bounds, and whose work is so amazing to watch that it moves us with powerful emotions, disbelief, and utter» — continuación de la misma cita, y el punto donde los editores dejan de seguirla: los psicoterapeutas se adjudican a sí mismos el manto del mago. La frase cierra en *confusion*.

«Such arrogation of the ancient and honourable term 'magic' to a recent and probably transient psychological practice moves us to disbelief, and undoubtedly many readers to utter confusion.» — respuesta de los editores, construida devolviendo las palabras de la cita anterior.

«Demons cannot be dealt with via the theories of psychotherapy, a supposed 'science' that is yet to be rigorously proved, which is but a hundred years old, or in the case of the above example just a few decades old. Demons may now be as rare as wolves or bears in the streets of a modern metropolis, but they are real nevertheless.» — el símil con que Skinner y Rankine sostienen la realidad de los demonios: como los lobos y los osos, escasean en la ciudad y abundan fuera, y su rareza no es prueba de inexistencia.

«The Biblical distinction between the Devil and demons became blurred in 1611 when the King James Version of the Bible was published. It chose to translate many very different words (such as satyr, faun, and many other words) simply as 'devil' without regard to their very different meanings.» — sexto punto de los editores: fechan en 1611 la pérdida de la distinción entre el Diablo y los demonios, y la atribuyen a una decisión de traducción.

«Magicians are chiefly interested in the usefulness of these supernatural beings; they wish to know under what circumstances and by what means angels, demons and fairies can be brought to lend their aid in magical practices. For their purposes it is almost ,irrelevant that the first class of beings is divinely good, the second infernally wicked and the third morally suspect. Priests on the other hand are scarcely interested in anything else.» — pasaje de Jonathan Strange & Mr Norrell, de Susanna Clarke, que los editores traen —desde una obra de ficción, y lo dicen— para formular la diferencia entre el interés del mago y el del sacerdote. El troceo cuela una coma antes de *irrelevant*.

«Religion seeks to pray, implore or submit to a god. 20 Magic does not deal with god, but seeks to constrain, bind, and command various lesser spiritual creatures.» — la distinción operativa con que Skinner y Rankine separan magia de religión: no por su objeto sino por el verbo, rogar frente a constreñir. El *20* es el llamado de una nota en la que piden leer *dios o diosa* siempre que escriben dios.

«we would like to make the observation that the acceptance of the Law of Thelema is not a necessary condition for the learning or practice of magic. In fact in some ways it is a hindrance and a distraction.» — los editores separan la práctica mágica de la religión que Crowley quiso fundar, y aclaran antes que no pretenden limitar la elección religiosa de nadie.

«Leaving aside how much Casteneda (c.1925-1998) made up as an imaginative anthropologist, and how much he was actually taught by a Yaqui Sorcerer in the Sonoran Desert, his work has in fact blurred the lines between (shamanic) religion and magic, and offers little in the way of systematic concrete technique.» — objeción de los editores a Castaneda, con la cuestión de la invención deliberadamente dejada abierta: lo que les importa es que no entrega técnica sistemática. El troceo imprime *Casteneda*.

«It is not surprising then that Mathers, with the help of Wallis Budge and Florence Farr, chose to insert these 'new', emotive, and powerful godforms into the rituals of the Golden Dawn. These ancient Egyptian gods were inserted into the practice of magic in much the same way as the modern interest in mathematical chaos theory has led to the generation by Pete Carroll of a school of chaos magic. Both additions are cultural products of their own period, and not part of the underlying traditions of magic.» — Skinner y Rankine ponen en la misma serie los dioses egipcios de la Golden Dawn y la magia del caos de Pete Carroll: préstamos culturales de su época y no parte del fondo tradicional.

«Of course, if it works then by all means use it. But does it work because of these additions, or in spite of them?» — la objeción queda planteada como pregunta abierta y no como veredicto: los editores no niegan la eficacia de los añadidos, preguntan si es por ellos.

«The Christian church's original view of ancient gods of other cultures was that they were little more than demons. This is a view derived from the Old Testament where competitor gods were downgraded in the popular imagination by the reigning religion, as a way of dealing with them.» — los editores atribuyen la reducción de los dioses ajenos a demonios a una operación de la religión reinante contra sus competidores, y no a una constatación. Cierran el punto diciendo que los dioses de otras culturas deben seguir tratándose como dioses.

«Initiation used to be a practical proof of ability, not a passive conferment of a grade. Magical is above all a practical art.» — la tesis con que Skinner y Rankine abren la sección sobre iniciación; la errata *Magical* por Magic es del troceo.

«The Taoist system of grading (ke) was based on the concept of merit (gong or gongfu)... This acquisition of merit resulted in turn in an increase in power ... and an upgrading in status. The consecrated way of obtaining merit was through the accomplishment of ritual. Indeed the larger the cycle [of ritual], the greater the merit and its upgrading power.» — pasaje de Kristofer Schipper y Wang Hsiu-huei que los editores traen como modelo vivo de graduación por mérito, para contrastarlo con la iniciación occidental del siglo XIX. Los corchetes y los puntos suspensivos son de la cita.

«In 19th century Europe however the idea of magic initiation was watered down from it being a real trial and test of skill (in which the candidate had to work hard at mastering a technique) to the simple conferring of initiation by the higher ranking members of the Order.» — el diagnóstico: la iniciación pasa de prueba de destreza a conferimento, y los editores lo achacan al formato masónico del drama simbólico. Conceden que puede ser eficaz psicológicamente, y niegan que lo sea mágicamente.

«The Western equivalent of a register is a list like the 72 demons of the Goetia, although that particular grimoire does not give, in the currently printed editions, the words and identities that govern and command each of these spiritS.» — los editores importan del taoísmo la noción de registro de espíritus para leer la Goetia, y señalan la falta que las ediciones impresas dejan: los nombres que mandan sobre cada demonio. Anuncian en nota que el volumen siguiente los dará.

«The magical source material presented in this volume is clearly a part of the English aristocratic angel magic tradition described in Volume 1, in fact three of the manuscripts transcribed here (Sloane MSS 3821, 3824, and 3825) were all bought by Sir Hans Sloane from the sale of Sir Joseph Jekyll's manuscripts in 1739/1740.» — procedencia documentada que los editores usan para sostener la continuidad con el volumen anterior: tres de los manuscritos vienen de la misma venta.

«In Sloane MS 3825 f. 75 there is a footnote in the hand of Elias Ashmole (1617-1692), who must therefore have therefore also have owned the manuscript at some point.» — inferencia de propiedad a partir de una nota manuscrita: los editores deducen de la letra de Ashmole que el manuscrito pasó por sus manos. La duplicación de *therefore* es del troceo.

«It is also my view that this Treatise was intended as a compilation of the traditions of Angel Magic of the sixteenth and seventeenth centuries, for the use of a group of practicing occultists centred around Dr. Rudd. Hopefully further historical research might help to identify this group and their means of working.» — Adam McLean, en su introducción a A Treatise on Angel Magic, enunciada por él mismo como opinión y con la identificación del grupo pendiente de investigación.

«We concur with Adam's conclusions, and part of the purpose of this series is to provide the original working documents and show the methods used to summon both angels and demons.» — Skinner y Rankine suscriben la lectura de McLean y declaran el propósito de la serie: entregar los documentos de trabajo originales.

«We can see from the manuscript itself that it was copied by Peter Smart, a Master of Arts and probably a lawyer, on 9th July 1712, from a much earlier manuscript owned by Dr Thomas Rudd.» — los editores fechan y adjudican el Harley MS 6482 por el propio colofón; la profesión de Smart la dan como probable.

«Therefore we deduce that the original Rudd work contained only Nine Keys, but some later scribe, unfamiliar with the long running tradition of the Nine Hierarchies has decided that the 10th Sephirah, Malkuth, also needed a Key of its own. For completeness we have included this.» — deducción de Skinner y Rankine sobre la Décima Llave, marcada como tal: la letra apresurada, la mano distinta y la ausencia de tinta roja les indican una añadidura posterior, y aun así la imprimen.

«The material on the Archangels is largely duplicated across Harley MS 6482 and Sloane MS 3825, though the sequence is slightly altered and there are some significant differences. For this reason the material from both manuscripts is presented in full where there are different illustrations or major textual differences that cannot easily be explained in footnotes.» — criterio editorial ante la duplicación: cuando la divergencia entre los dos manuscritos no cabe en una nota, se imprimen los dos textos enteros en vez de fundirlos.

«The value of Rawlinson MS D.1363 lies in its clear hand, which provides for a check on some words, rather than as a source text.» — los editores jerarquizan sus testimonios y dicen para qué sirve cada uno: el Rawlinson entra como control de lectura, no como fuente.

«Some abbreviations have been expanded for convenience of reading. Where the abbreviation "E. W. N. & S." appears in the text for example, it has been expanded to "East, West, North & South".» — primera de las normas de transcripción declaradas: las abreviaturas se desarrollan, y se dan los ejemplos. La sigla del receptáculo, C.S. o G.R., se desarrolla igual.

«Paragraph structure was kept to the original form in Volume 1, resulting in some very long paragraphs. In this volume we decided to silently insert some paragraph breaks in the interests of easier reading, where this does not affect the meaning or the flow.» — cambio de criterio respecto del volumen anterior, declarado con la palabra que lo hace notable: los cortes de párrafo se insertan en silencio, salvo los de frase, que llevan la nota SB.

«The colouring of the original is likewise reproduced faithfully. All words written in red ink in the original manuscripts are printed in red ink in the book.» — norma que la capa de texto del troceo no puede reflejar: la tinta roja del manuscrito se conserva en el impreso, y esa distinción se pierde por completo en el escaneo.

«Bold capital letters in brackets at the end of some paragraphs are part of the original manuscript.» — nota de los editores que separa el aparato del texto: las mayúsculas entre paréntesis al final de algunos párrafos no son marca suya sino del manuscrito.

«The word "Beneficial Aphorisms" is repeated here in red and crossed out.» — nota de los editores que consigna un accidente del manuscrito: el rótulo de la sección aparece dos veces, la segunda en rojo y tachado.

«This word is originally written as "overthrown" and then crossed out and replaced.» — nota de variante de los editores sobre el decimoquinto aforismo: donde el impreso dice que los espíritus malos son vencidos, el manuscrito escribió primero derribados y luego lo tachó.

«The Abbot Johannes Trithemius (1462-1516) Po/ygraphia (1518) a book on cryptography and angel magic contains angel invocations and details of the angelic hierarchy.» — nota de los editores que identifica la obra de Tritemio que el manuscrito discute; el troceo devuelve el título con una barra por la l.

«The alternative word "Hyleg" is given in the margin. There are five hylegical "parts" or places in the astrological chart. The parts, of which there are a number, formed an important part of Arab and mediaeval astrology. Each part was a position in the heavens, calculated by reference to the position of various planets. The best known was the Part of Fortune.» — nota de los editores que registra una variante marginal del manuscrito y de paso explica el término astrológico; es una de las pocas notas del volumen que amplía en vez de solo cotejar.

«The word "through" 5 crossed out and then repeated.» — nota de los editores sobre un tropiezo del copista; el troceo devuelve el *is* de la nota como cifra 5.

«After the order of the blessed spirits comes the animastical order, which Hebrew theologians call Issim that is, 'strong and mighty men'; the magicians of the gentiles, call them heroes and demigods, or half gods half men.» — nota de los editores que explica el orden animástico del encabezado de la sección, con las dos denominaciones que registra: Issim entre los hebreos, héroes y semidioses entre los gentiles.

«This material is also found earlier in Harley MS 6482 ff. 2-6 in the same form as Sloane MS 3825, suggesting that two separate versions were bound together into Harley MS 6482.» — inferencia codicológica de los editores en nota: la duplicación interna del Harley les indica que se encuadernaron juntas dos versiones distintas.

«This is particularly Significant, as between the Sloane and the Harley manuscripts we see the change of attribution between Michael and Raphael, to the more logical Michael at Tiphareth and Raphael at Hod, to the version often used today of Raphael at Tiphareth and Michael at Hod.» — hallazgo que los editores destacan en nota: la permuta de Miguel y Rafael entre Tiphereth y Hod está documentada en el paso de un manuscrito al otro, y la lectura hoy corriente es la tercera de la serie.

«From this section 'Of Angels Good and Bad Their Degrees and Officers' onwards this text is to be found in Harley MS 6482 ft. 40-61v. We retum to Sloane MS 3825 at the section 'Some further Considerations, Distinctions, & Dignifications'.» — nota de los editores que marca dónde cambia el manuscrito base de la Parte 1: este tramo no viene del Sloane sino del Harley, y el punto de regreso queda declarado.

«In fact the full quotation shows that water rather than urine was the preferred starting point of this operation: "And since, as she afterwards confessed, she had no water to pour into the trench (for this, as we shall show, is the method they use to raise hailstorms), she made a small trench and filled it with her urine instead of water, and stirred it with her finger, after their custom.» — corrección de los editores al manuscrito, hecha citando el Malleus Maleficarum: la orina era un sustituto por falta de agua, no el ingrediente prescrito.

«Necromancer classically meant someone who raises the dead to question them, as for example the witch of Endor. However late mediaeval usage was looser and might include anyone who raised demons to question them. Unfortunately this usage has prevailed in modern scholarly works on evocation.» — nota terminológica de los editores, con juicio incluido: la ampliación tardomedieval del término nigromante les parece un préstamo desafortunado que la erudición moderna heredó.

«Interestingly the Greek word 'Astorges' means 'without natural familial love'.» — nota de los editores que señala la coincidencia entre el nombre de la ciudad del relato y el griego que designa la falta de amor familiar, sin sacar conclusión de ella.

«Angels often know what it is that will bind the demon over which they have been given dominion. The angel Raphael, for example, instructed Tobiah to place fish liver and heart on the embers of burning incense. Asmodeus fled, repelled by the odour. "He took the live ashes of incense and put the heart and liver of the fish upon them and made a Smoke. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him.» — nota de los editores que completa con el Libro de Tobías la alusión del manuscrito, y de paso enuncia una regla técnica: el ángel sabe con qué se ata al demonio que tiene a su cargo.

«Here we leave Harley MS 6482 and return to Sloane MS 3825.» — nota de los editores que cierra el préstamo del Harley y devuelve la transcripción al manuscrito base, tal como habían anunciado en la p. 105.

«From here on the text is drawn from 510ane M5 3825, ff.40-96, but also appears in Harley M5 6482 ff.143-278v.» — nota de los editores que declara la base manuscrita de la Parte 2 y su testimonio paralelo; el troceo devuelve las eses de *Sloane* y *MS* como cifras.

«'Magical 50phic' means 'learned magician', as '50phic' is derived from the Greek word for wisdom.» — glosa léxica de los editores para un término del manuscrito; el troceo devuelve *Sophic* como *50phic*, y con él las siglas S3 y S4 del aparato salen como 53 y 54.

«A reference to the mythical wings made by the Greek inventor Icarus, whose son Daedalus wore them and flew too close to the sun, falling to his death when the wax holding them together melted.» — nota de los editores que glosa las alas icarias del manuscrito; la nota invierte los papeles del mito respecto de la versión corriente, en la que Dédalo es el inventor y padre de Ícaro. Se consigna tal cual.

«The treatise referred to is probably the Goetia or 'Lesser Key of Solomon.'» — identificación que los editores dan como probable, no como cierta, del tratado aparte al que el manuscrito remite para el trato con los espíritus malos.

«Probably should have been 'Selah' in the manuscript.» — enmienda que los editores proponen como probable para la palabra que cierra el conjuro de expulsión, sin tocar el texto transcrito.

«This invocation, and the nine others following, consist of just one sentence each spanning four pages. We have not broken this up into smaller paragraphs as the meaning is not an issue. It is simply intended to be read aloud by one person during the action as a continuous stream, whilst his associates watch for signs of manifestation.» — nota de los editores que justifica no partir las invocaciones y de paso describe el reparto de papeles en la operación: uno declama y los demás vigilan la piedra.

«This phrase spelled in several different ways is a common formula, and occurs in Dr John Dee's skrying record. On the 14th April 1584, Kelly described the Angel Gabriel as describing God as " ... before whom the Quire of Heaven sing, 0 Nappa La man hallelujah."» — los editores enlazan la aclamación de la Primera Llave con el registro de Dee y Kelly de 1584 y con la Ars Paulina, y señalan que la grafía varía en cada testimonio.

«In Harley MS 6482, each of these Seals is surrounded by a Kabbalistic explanation which in Sloane MS 3825 occurs instead in the section 'Of the Nine Orders of Celestial Angels.' To keep the texts together we have moved the Harley MS 6482 annotations of these seals to footnotes to be with the equivalent Sloane 3825 passages. See footnote on page 79 et seq.» — decisión editorial declarada de reordenar: los editores desplazan las explicaciones cabalísticas que el Harley pone junto a cada sello para agruparlas con el pasaje equivalente del Sloane.

«51: "Madamiel". This variant occurs throughout this Key.» — nota de variante de los editores que declara su alcance: la lectura alternativa del segundo regente de la Quinta Llave no es un caso aislado sino que recorre toda la sección. La sigla del manuscrito, S1, sale del escaneo como cifra.

«From Sloane MS 3824 ff117-120b.» — nota que declara la fuente manuscrita del discurso sobre los diablos con que abre la Parte 3, distinta de la de las invocaciones que le siguen.

«SlOane MS 3821 shows these Messengers as Belfarto and Belferit, but the (probably earlier) Sloane MS 3824 appears to show them as Belsarto and Belserit.» — los editores registran una divergencia de nombres entre dos manuscritos, marcan cuál juzgan anterior con un probablemente y no eligen lectura.

«Also called Amaimon. This Prince has sometimes been identified with MHZAL, Mahazael, perhaps from the root MZ, = to consume, or devour.» — nota de los editores sobre el rey del sur: registra la grafía alternativa y una identificación que dan como ocasional, con la etimología marcada como conjetura.

«Agrippa, H. C. Fourth Book of Occult Philosophy. First facsimile edition Askin Publishers, London, 1978. It includes Of Occult Magical Ceremonies by Agrippa; Heptameron or Magical Elements by Peter de Abano; Of the Nature of Spirits by Georg Villinganus; Arbatel of Magick; Of Geomancy by Agrippa; Of Astronomical Geomancy by Gerard Cremonensis. A new re-set edition edited by Stephen Skinner, Nicolas-Hays, Berwick, 2005.» — entrada de la bibliografía que desglosa el contenido del Cuarto Libro y declara que la edición nueva la firma el propio Skinner.

«Kieckhefer, Richard. Forbidden Rites, A Necromancer's Manual of the Fifteenth Century. Sutton, Stroud, 1997. A slightly misleading title, as the subject is evocation, not raising the dead. Contains the original text of MS Clm 849 in Latin.» — la bibliografía de los editores no es una lista neutra: aquí objetan el título de Kieckhefer con el mismo argumento terminológico que dan en la nota sobre nigromante.

«Skinner, Stephen & Rankine, David. Dr Rudd's Goetia: Angels & Demons, Volume 3 Sourceworks of Ceremonial Magic, Golden Hoard Press, London, 2006.» — la bibliografía anuncia como publicado el volumen 3 de la serie, el que a lo largo del libro se anuncia como próximo y como portador de los nombres que mandan sobre los setenta y dos.

«Stephen Skinner has been interested in magic for as long as he can remember. He wrote, with Francis King, the classic Techniques of High Magic in 1976.» — nota biográfica de la solapa final, no del cuerpo: es texto editorial y se consigna como tal.

«David Rankine has been practising magic for the last 25 years and writing about it for the last 17 years. During that time he has been involved with Golden Dawn, Qabalistic and Thelemic groups, and gives regular talks and workshops around Europe.» — segunda mitad de la misma solapa; declara la práctica de Rankine y su paso por grupos de la Golden Dawn, cabalísticos y telémicos.

«These names are probably derived from the Heptameron of Peter De Abano, "Jeresous and Mitratron", Angels of the Second Heaven governing Wednesday, serving at the West.» — los editores rastrean al Heptameron los dos nombres de la versión alternativa de la Décima Llave, y dan la filiación como probable.

«Many of the spirits named in these conjurations are unique, or at least not commonly found in other magical texts, except the Heptameron.» — Skinner y Rankine miden la rareza del repertorio de la Parte 3 contra el resto del género y señalan al Heptameron como la única coincidencia.

«The Magus consists mainly of selections taken from Agrippa's Three Books of Occult Philosophy and the Fourth Book of Occult Philosophy including the Heptameron by Peter De Abano.» — los editores describen el Magus de Barrett como compilación de Agrippa y del Cuarto Libro, y no como obra original.

«Harkness, Deborah E. John Dee's Conversations with Angels: Cabala, Alchemy, and the End of Nature. Cambridge, 1999.» — entrada de la bibliografía de fondo, en la sección donde los editores agrupan la literatura académica que no es fuente.

Grimorio (libro de magia) — El volumen se presenta como transcripción de tres textos manuscritos de magia angélica y demoníaca, publicados enteros para que el practicante pueda volver a los documentos de trabajo originales.

Microcosmos (el hombre-mundo) — El Janua Magica Reserata abre con el hombre como imagen de la imagen y desglosa qué contiene por ser mundo menor: cuatro elementos, cuerpo etéreo y carro del alma.

Cadena de transmisión (quién tomó de quién) — Los editores trazan una línea sin corte de Tritemio a la Golden Dawn, con Dee, Rudd, Smart, Barrett y Hockley como eslabones, y la apoyan en la constancia de la redacción de las invocaciones.

Sefirot (las diez numeraciones) — La tabla de los diez nombres divinos empareja cada sefirá con su orden angélico, su esfera planetaria, su inteligencia y su contrapartida infernal; el texto corta la decena en tres que mandan y siete que ejecutan.

Cuatro elementos (fuego, aire, agua, tierra) — La forma que toma cada clase de espíritu se deriva de su elemento: los acuáticos aparecen como mujeres, los de lugares secos como hombres, y los subterráneos apenas cambian de forma.

Daimon (entidad intermedia, ni ángel ni demonio) — A cada hombre le toca un guardián de los órdenes buenos y un enemigo del noveno orden infernal, al que el texto llama genio malo; la victoria la concede el propio hombre.

Necromancia (nigromancia) — El tratado parte la nigromancia en dos, una natural y lícita por virtudes de hierbas y piedras y otra por favor del Diablo que exige pacto previo; los editores objetan en nota el uso tardomedieval del término.

Magia Natural — La primera de las dos magias se define por las propiedades ocultas de hierbas, plantas, piedras y planetas, y se declara lícita para quien alcance ese conocimiento.

Evocación (llamar y constreñir espíritus) — Los editores niegan que los grimorios tempranos separen invocación de evocación y sostienen que una misma llamada puede traer ángel o demonio.

Goetia (γοητεία, arte goético) — La lista de los setenta y dos demonios se lee como el equivalente occidental del registro de espíritus taoísta, y se le señala la falta de los nombres que mandan sobre cada uno.

Iniciación (recepción por grados / metamorfosis del ser) — Los editores oponen la graduación por mérito probado a la iniciación conferida del siglo XIX, y conceden que la segunda puede ser eficaz psicológicamente.

Secreto (lo que se jura no fijar por escrito) — El sexto aforismo define el secreto mágico como lo inalcanzable sin revelación, y el décimo hace del guardar secreto la condición previa de conocerlo.

Imaginación (phantasia) — El aforismo duodécimo apoya la eficacia de la fe en una analogía médica: la imaginación del médico obra lo mismo que la virtud del remedio, y a veces más.

Quintaesencia (quinta essentia) — Lo que se recibe del cielo al reducir lo inferior a los astros y éstos a sus Inteligencias se llama quintaesencia, y de esa serie dice el tratado que fluye toda la filosofía oculta.

Anima mundi (alma del mundo) — Las Ideas se asientan en Dios como causa y en el alma del mundo como formas seminales, y de ahí bajan a la naturaleza como semillas y a la materia como sombras.

Tetragrammaton (el Nombre de cuatro letras) — El segundo y el tercer nombre de la serie de diez se construyen sobre el Tetragrámaton, unido a Jod en uno y a Elohim en otro.

Theurgia (obra divina) — El volumen distingue el trato con los ángeles, a los que solo se mueve por ruego, del trato con los espíritus malos, a los que se manda y constriñe.

Horas planetarias — Cada Llave ata su ángel a un día de la creación y a un día de la semana que le fue asignado gobernar, y el nombre y el sello de ese día entran en la invocación.

Mansiones lunares (los 28 sectores del recorrido de la Luna) — El Brief Summary divide el zodiaco en veintiocho ángulos, las mansiones de la Luna, y pone en cada uno un ángel presidencial.

Crítica de fuentes (criterios de inclusión y descarte) — Los editores jerarquizan sus seis manuscritos, declaran cuál es la base, cuál sirve solo de cotejo y dónde cambian de testimonio, y marcan con siglas cada variante.

Prodigio (prodigium, portentum, ostentum) — El tratado recoge dos casos del Malleus Maleficarum, la tormenta provocada sobre un hoyo y el viaje corporal de la hechicera, y en el segundo consigna que la mujer estuvo engañada.

Ocultismo (occultisme) — Los editores sitúan su serie contra las desviaciones que datan a fines del siglo XIX y contra los añadidos de la nueva era del XX.