Seals of the eight rings, extracted from the magical circle
O. Disclaimer:
Since the publication of the fragments
pertaining to this work I have been asked several naïve questions pertaining to
the efficacy and validity of the results obtained by these experiments. I feel
it is necessary to mention that this is merely a historical study of the
magical methods described in such texts and not a practical manual. This editor
makes no claims about their efficacy, veracity and does not wish to debate
the morality of the results or of ethics of ritual animal sacrifice. Except for people who steal my work, both texts and images, without my consent, I do not like no to hex, curse or slaughter and exsanguinate living beings.
1. Source
After my blog post on the Darmstadt manuscript, I interrupted work on it, until the present article. Researching it further, I came upon an article by Mario Ponzi mentioning it, but more importantly, quoting Vittoria Perrone Compagni on it. She seems to validate my assessment that the manuscript is from the 15-16th century, more precisely to the first half of the 16th century, with the addition that it was most likely written or compiled in Florence, according to the filigranological evidence.
In Hs.1410, on fols.14v-19r, we have the most complete version (so far, at least) of the Liber Annulorum Septem Planetarum Sapientem Messahala, that is, The book of Ring of the Seven Planets of the Sage Messahala, about 4 or 5 times larger than the longest version, with countless detail that help us complete the puzzle of this often overlooked work.
2. Text and translation
[14v]
[1]
Incipit liber Annulorum Septem Planetarum Sapientem Messahala Philosophum
Prologus.
Signi Admirabilis Incipit Experimentum.
Et dix Messahala: Indus Incipiam cum adiutorem Dei altissimi explanare signum
admirabilis explanationem. Dicitur autem admirabilis quia per ipsum mira breviter
fiera poterunt nec per librorum nigromatorum et astrologorum noticiam sed in
isto libro non est necesse ad tale quod considerare et propter hoc signum est
mirabile in quo secreta sunt altissimi et in quo tanta vis philosophorum
consista. Et est [15r] signum per quod omnia possunt fieri breviter et sciri
fiat ad amorem, ad nuptias, ad honores, proferendo fructus cum non sit tempus
et ad invisibilitatem et concursus aquarum in locis sicis. Operatur
namque per illud indi, caldei, egiptij et prudentes babilonis.
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[14v]
[1] Here begins the book of the Seven Planetary Rings
of the Sage Messahala, with the philosopher`s prologue.
This experiment starts with an
admirable sign. And so sayeth Messahala: We begin therefore with the help of
the most-high God, detailing the admirable sign`s explanation. We shall say
of it admirable for through it, concise wonders can be brought forth, that I
have not found neither in the books of the necromancers nor those of the
astrologers, but solely in this book, and there is no need to consider others
because this sign that is close to us is most
wonderous, and contains in it the highest secrets and constitutes a
great power of the sages. And it is
[15r] the sign by which all can be made to come to pass quickly or to be
known, be it for love, for marriages, for honors, for producing fruits when
it is not their season and for invisibility and for making water flow in
barren places. By this the Indians, and the Chaldeeans and
the prudent Babilonians have worked.
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[2] Primus annulus
est Solis et fit ex auro die Solis et hora Solis, cum karactere Solis1 et nomina angeli eis Cyrorax, eadem hora perfectus.
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[2] The first
ring is that of the Sun and is to be made in gold, on the day of the Sun and
at the hour of the Sun1, with the character of the Sun and the
name of its angel Cyroarax, to be
finished in the same hour.
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[3] Secundus
annulus est Lune. Fit ex argento die Lune et hora Lune, cum karactere Lune et
nomen angeli eius Cameleon, eadem hora perfectus.
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[2] The
second ring is that of the Moon. It is to be made in silver, on the day of
the Moon and hour of the Moon, with the character of the Moon and the name of
its angel Cameleon, to be finished in
the same hour.
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[4] Tertius
annulus est Martis et fit ex ere, die Martis et hora Martis cum karactere
eiusdem et nomen angeli eius Corniger2, eadem hora
perfectus.
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[4] The third
ring is that of Mars and is to be made in brass, on the day of Mars and at
the hour of Mars, with its character and the name of its angel Corniger2, to be finished in the same hour.
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[5] Quartus
annulus est Mercurij et sit ex cupro3, die et hora Mercurij cum
karactere eius et nomen angeli eius Ypaton,
eadem hora perfectus.
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[5] The
fourth ring is that of Mercury and is to be made in copper3, the
day and hour of the Mercury with its
character and the name of its angel Ypaton,
to be finished in the same hour.
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[6] Quintus
annulus est Jovis et fit ex argento vel stanno vel electro, hora Jovis et die
eius, cum karactere eius et nomen angeli eius Phytoneus,
eadem hora perfectus.
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[6] The fifth
ring is that of Jupiter and is to be made of silver or tin or electrum, in
the hour of Jupiter and on its day, with its character and the name of its
angel Phytoneus, to be finished in the
same hour.
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[7] Sextus
annulus est Veneris et fit ex plumbo, die et horaque Veneris, cum karactere
et nomine angeli eius Abanystra, eadem
hora perfectus.
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[7] The sixth
ring is that of Venus and is to be made of lead, [on the] day and hour of Venus,
with it character and the name of its
angel Abanystra, to be finished in the
same hour.
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[8] Septimus
annulus est Saturni et fit ex ferro, die Saturni et hora eius cum karactere
et nomine angeli eius Galatia, eadem
hora perfectus.
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[8] The seventh ring is that of Saturn and is of iron, [on the] day of Saturni and its hour,
with the character and the name of its angel Galatia,
to be finished in the same hour.
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[9] Annulus Capitis Draconis fit ex calibe,
die Solis et hora eius cum karactere et nomine angeli eius Arcaryamanan, eadem hora perfectus.
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[9] The ring of
the Head of the Dragon is of steel, [on the] day of the Sun and its hour,
with the character and the name of its angel Arcaryamanan,
to be finished in the same hour.
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[10] Primus
annulus valet ad omnium bonorum augmentum et ad habendum equum mirabilem que
ubique te portabit.
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[10] The first
ring serves in all good augmentations and for having a miraculous horse that
will carry you anywhere.
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[11] Secundus
annulus valet ad omne opus quod exercetur in aquis et super aquas et ad
arbores fructificandas cum non fit tempus.
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[11] The second
ring serves in all works that are done in water or over waters and in making
trees bear fruits when its not their time.
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[12] Tertius
annulus valet ad omne opus prelij movendi et ad milites imperandos.
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[12] The third
ring serves in all works of making battle and in commanding soldiers.
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[13] Quartus
annulus valet ad omne opus licitum vel illicitum obtinendum et ad omnes ludos
ludibros soluendum et faciendum et ad tradita alias perdita
recuperandum.
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[13] The fourth
ring serves in all works of obtaing by licit or illicit means and in ceasing
all mockeries and in revealing or getting back all lost tings.
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[14] Quintus
annulus valet ad faciendum redire omnes denarius quos expendideris vel
quecquid aliud dederis.
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[14] The fifth
ring serves in making all coins that you or any other have spent come back.
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[15] Sextus
annulus valet ad omnis persone amorem subito obtinendum.
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[15] The sixth
ring serves in immediately gaining the love of any person.
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[16] Septimus
annulus valet ad discordia et odium seminandum inter quoscumque.
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[16] The seventh
ring serves in sowing discord and hatred between whomever.
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[17] Octavus
annulus valet ad personam qualibet infortunandam et ad potum venenandum.
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[17] The
eighth ring serves in [making] any person unfortunate and in poisoning
drinks.
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[18] Annulus
Solis habeatur in quolibet sacrificio et annulus uniuscuiusque planete ad
opus uniuscuiusque et nomen spiritis planete et karacter angeli itaque tam in
memoria quem in lingua continue habeantur4. Item omnem sacrificium
fiat intra circulum qui infra reperitur cum suis karacteribus et nominibus et
in medio sedens magister dicat sic orando:
“O tu angele
N. sacrificium tue laudis suscipe.”
Et hec dicens
perijciat holocaustum5 extra circulum et in qualibet oratione
nomen angeli invocetur. Item caute et mundissime teneatur; nec in die nec in
nocte aperiatur donec operis necessitas inveniet item omne experimentum [15v]
fiat luna crescent pari numero die6 et hora debita scilicet hora
planete et die cuius opus est.
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[18] The ring
of the Sun you shall have in all sacrifices, with the ring of each planet at
the work of each one and you shall keep the name of the spirit of the planet
and its angel`s character in your mind as well as upon your tongue
continuously4. Also all sacrifices shall be inside the circle that
is shown below, wuth its characters and names and in its midst shall the
master being seated, thus praying:
“O thou angel
N., receive this sacrifice made to your praise!”
And saying
this, throw the burnt offering5 outside the circle and in each
oration invoke the name of the angel. Also, keep [the seal] carefully and
clean, and do not open it neither by day nor by night until the work requires
it, and also look that in all experiments [15v] the Moon be waxing, and the
day be of an even number6 and the hour be proper, that is, the
hour of the planet and the day [of the planet] of whose work it is.
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[19]
Experimentum primum. Prima operatio horum praeceptorum scilicet: Si volueris habere equum qui te
vel alium nuncium tuum7 portet in momento quocumque volueris et
reportet, ieiuna in die dominico usque ad noctem. In noctem vero facias holocaustum de ave non
domestica prope littus aquae currentis et cum sanguine eius scribe karactere
Solis in carta virginea et tecum porta et cum volueris operari per te vel
alium experimentum hoc, depinge karacterem Solis in terra et nomen Angeli
eius et veniet equus niger qui te portabit quocumque volueris tene tamen
cartam suprascriptam in manu tua dextra et annulus in digito quarto manus8
tue sinistre.
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[19]
The first experiment. The first operation of these precepts, that is: if you want to have
a horse that will carry you or any other messanger7 of yours in a
moment wherever you want and return, fast on the Lord`s Say until nightfall.
At night truly, make a burnt offering of a non-domestic bird near the bank of
a flowing water and with its blood write the character of the Sun on virgin
paper and bear it with you and when you want to operate for you or for any
other this experiment, draw the character of the Sun on the earth and the
name of its angel and a black horse shall come to you which will carry you wherever
you want, nevertheless holding the above-said paper in your right hand and
the ring on the fourth finger8 of your left hand.
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[20]
Experimentum secundum seu: cum ergo volueris hoc experimentum operari ieiunabis in die
lune usque ad noctem; in nocte vero facias holocaustum de anguilla fluvial in
trivio9 et cum sanguine eius scribe karacteres et nomen angeli
lune et in pelle catuli involue et in pelle anguille et serva. Cum autem
volueris que appareat flumen vel arbor cum fructibus vel naves pugnantes
scribe in terra nomen angeli lune et karacterem eius et nomina ea quae
volueris nominare anguille carta10 aperta et apparebunt tibi. Cum
autem volueris que dispareant, claude cartam et non apparebunt amplius donec
renoves experiment.
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[20]
The second experiment or: when therefore you will want to work this experiment, fast
in the day of the Moon until nightfall; at night truly, make a burnt offering
of a river eel at a threefold crossroads9 and with its blood write
the characters and the name of the angel of the Moon and in a whelp`s skin
(sic) and [wrap it] in eel skin and keep it safe. However, when you will want
to make a river appear, or a tree bearing fruits or fighting ships, write on
the earth the name of the angel of the Moon and name that which you want to
name with the paper10 opened and it will appear to you. However,
when you want it to disappear, close the paper and and it will appear to you
non more until you renew the experiment.
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[21]
Experimentum tertium. Tertia operatio istis artis est ad faciendum apparere quando
volueris homines vel milites armatos vel non armatos et castra pugnatia et
etiam ludos omnes ludibiles velut si veritas esset. Cum ergo volueris operari
ieiunabis in die Martis usque ad noctem; in nocte vero facias holocaustum de
animali rapaci11 infra12 domum aliquam, ad ignem et
scribe de sanguine animalis eiusdem nomen angeli et karacteres martis in
pelle animalis et cum volueris operari scribe karacteres et nomen angeli eius
in terra et carta aperta nomina quod petis et apparebit statim et cum
volueris que dispareat claude cartam.
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[21] The third experiment. The third
operation of this art is for making armed or unarmed men or soldiers appear,
and fighting encampments and also all kinds of and games mockeries you would
want, as if they were real. Therefore,
when you will want to operate, you will fast on the day of Mars until
nightfall; at night truly make a burnt offering of a prey animal11
beneath12 someone`s house, over a fire, and write with the blood
of this same animal the name of the angel and the characters of Mars in the
skin of the animal (sic) and when you will want to operate write the
characters and the name of the angel on the ground and open the paper and
name what you are asking for and it will immediately appear and when you will
want it to disappear, close the paper.
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[22]
Experimentum quartum. Quarta operatio est artis huius ut nunque possis ab aliquot
domino vel judice condempnari vel etiam superari13. Cum ergo volueris hoc facere ieiunabis in
die Mercurij usque ad noctem. Nocte vero facias holocaustum de vulpe vel de
gatto14 in loco deserto et scribe karacteres et nomen angeli eius
in pelle hedi de sanguine recent ipsius vulpis vel gatti et cum accesseris ad
judice scribe karacteres et nomen Angeli eius in fronte vel pectore et tunc
cum carta in manu et non condempnaberis unquem ab aliquo viuente.
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[22]
The fourth experiment. The fourth operation of this art is that no judge or lord will
ever condemn you and you will never upset him13. Therefore, when
you will want to do this, you will fast on the day of Mercury until
nightfall. At night truly make a burnt offering of a fox or a cat14 in
a deserted place and write the characters and name of the angel in kid`s skin
with the recently obtained blood of the fox or cat and when you appear in
front of the judge write the characters and the name of the angel on your
forehead or chest and with this paper in hand he will not condemn you as
elong as either of you shall live.
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[23]
Experimentum quintum. Quinta operatio huius artis est ad faciendum redire ad te omnes
denarios15 quos unquem dabis alicui vel quicquid aliud dederis6.
Cum ergo volueris operari hoc ieiunabis in die Jovis usque ad noctem; in
nocte vero facias sacrificium de gallo et scribe de sanguine eius karacteres
et [16r] nomen angeli eius in pelle vituli et omnes denarij quos in pelle
illa inuolues reuertet ad te et quicquid inuolueris et dederis reuertetur ad
te cito et illi dicuntur debere portari in novo marsupio ad hoc deputato.
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[23]
The fifth experiment. The fifth operation of this art is for making return to you all
coins15 that you will ever give to someone or someone else will
give6. Therefore, when you will want to work this, you will fast
on the day of Jupiter until until nightfall; at night truly make a burnt
offering of a cock and write with its blood the characters and [16r] the name
of its angel in calfskin and all coins that you shall wrap in this skin shall
return and whatever you shall wrap up in it and give away will return to you
quickly, and of it it is said that you must carry it in a new pouch made for
this.
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[24] Experimentum
sextus. Sexta operatio est ad faciendum mulierem te sequi quorumque
volueris, ieiunabis in die veneris usque ad noctem. Nocte vero facies
sacrificium de columba in loco virenti et de sanguine eius scribe karacteres
et nomen angeli eius in pelle leporis et quotiens in manu tenueris et mulieri
ostenderis te velociter sequitur.
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[24]
The sixth experiment. The sixth operation of this art is for making any of the women
you want follow you. At night truly, make a sacrifice of a dove in a green
place and with its blood write the characters and the name of its angel on
hare`s skin and whenever you shall hold it in your hand and show it to a
woman, she will quickly follow you.
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[25]
Experimentum septimum. Septima operatio est ad faciendum odium inter quoscumque
volueris. Cum operare volueris ieiunabis in die sabbati usque ad noctem; in
mane (alia nocte) vero facies sacrificium de capro venerio (alia
virgineo) inter vespem alius vespes seu veptes16 et scribe karacteres et nomen angeli eius in
pergameno vituli et cum volueris ponere inter duos odium scribe eorum nomina
et karacteres et nomen angeli eius et nominando ponem in ignem.
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[25]
The seventh experiment. The seventh operation of this art is for making hatred between
whomsoever you want. When you will
want to do this, you will fast on the day of the Sabbath until nightfall; in
the morning(another: night) truly make a sacrifice of a kid goat
of Venus(another: virgin) among wasps (another: wasps or veptes)16
and write the characters and name of its
angel in calfskin and when you want to put hatred between two people, write
their names and the characters and the name of its angel [on the parchment]
and naming them, put it in a fire.
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[26]
Experimentum octavum. Octava operatio huius artis est ad intoxicandum quoscumque
volueris. Cum ergo volueris operari ieiunabis in die domenico usque noctem.
In nocte vero facies sacrificium de cane in quadriuio et cum sanguine eius
scribes karacteres et nomen angeli eius in pelle caprina17 et cum
volueris aliquem intoxicare intinge in potu eius annulum et intoxicabitur.
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[26]
The eighth experiment. The eighth operation of this art is for poisoning whomever you
want. Therefore, when you will want to work this, you will fast on the Lord`s
day of until nightfall. At night truly make a sacrifice of a dog at a
crossroads and with its blood write the characters and the name of its angel
in caprine skin17 and when you want to poison someone dip this
ring in his drink and it shall be poisoned.
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[27] Item
nota quod in qualibet loco ubi operabitus debet fieri talis circulum sicut
hic dimoneratur in quo fier introitus eius ab oriente exitus vero ab occidente
et scribantur in terra karacteres et nomina angelorum.
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[27] Note
therefore, that whichever place you shall work there must be a certain circle
which I shall represent here in which it is to be entered from the west and
verily exited by east and you must write on the earth the characters and
names of the angels.
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[28] Item
qualibet annulus debet sua die in crepusculo noctis diei attribute consecrari
et sic fit consecratio. Fac circulum qui inferius est descriptus et scribe
karacteres et nomen angeli eius per quo annulus consecratur et accipe carbones in vase vel olla de quovis
ligno sive accensos sive mortuos si tunc essent mortui carbones fac ita que bene accendantur sine
flamma et pone super illum ignem thimiama storacem calamitam et mumiam vel peoniam18
tantum de vno quantum de altero. Pone de predictis rebis in tanta quantitate
quo fiat magnus fumus et tene cum manu sinistra annulum vel annulos que
consecrator si plures vis consecrare eiusdem materie et teneantur super
fumum. Et cum manum vero dextra tene cartam exorcismi donec totum exorcismum
dixeris super ignem: Qui exorcismus sic incipit:
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[28] Thus,
each ring must be consecrated in its day, namely at the dawn of the night of
its attributed day and such is the consecration. Make the circle that is
described below and write the characters and the name of its angel by which
you shall consecrate the ring and take coals [and put them] in a vessel or
pot, whichever wood would it be, either lit or dead [smouldering] and when
the coals will be dead, make them smoulder well without flame and put upon
this fire incense of
storax, calamis and mumia or peony18, of each one as of the
others. Put the afore-mentioned things in such a quantity that there shall be
a great smoke and hold with your left hand the ring or the rings that are to
be consecrated if you want to consecrate more than one of their matter and
hold it [or them] over the smoke. And verily with your right hand hold the
paper of the exorcism while you say the whole exorcism over the fire. Which
exorcism thus begins:
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[29]
Exorcismus: “Exorcizo vos creatures planetarum spiritis dedicatos horisque
eorum fortitudinis fabricatos per Vryel, Salquyel,
Atroel19 et per fortitudinem magni principis vostri et per
corona capitis eius20 et per omne robur voluntatis vobis
principibus attributum quorum dominijs innumera exibentur preciosa vt
valeatis quibus valere vos cupio et auxilium prebeatis ad qualia estis
fabricate, per virtutes quae
vos constringunt in secula seculorum amen.“ 21
Item nota que
omnis carta virginea22 debet sacrificari antequem operator sicut
sacrificitur predictis annulis.
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[29]
Exorcism: “I exorcize you, creatures dedicated to the spirits of the
planets, forged in their most powerful hours, by Vryel,
Salquyel, Atroel19 and by the power of your great
prince and by the crown upon his head20 and by all the strengths of the wills that
your princes assigned you, whose preciousness countless lords hold forth, I
desire to rule those that rule you and be granted the assistance you grant towards
which you were fashioned, by the virtues that bind you onto the age of ages.
Amen”21
Also note that all of the virgin parchment22 must
be sacrificed beforehand by the operator just like the sacrifices of the
rings.
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[16v]
[30]
forma circuli.
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[16v]
[30]
the shape of the circle.
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[Introitus
ab Oriente.
Exitus ad Occidente.
Saturni character et nomen angelus eius. Galaton.
Jovis character et nomen angelus eius. Phytoneus.]
Martis character et nomen angelus eius. Corniger.
Solis character et nomen angelus eius. Cyrorax.
Veneris character et nomen angelus eius. Arbanistra.
Mercurij character et nomen angelus eius. Ypaton.
Lune character et nomen angelus eius. Cameleon.
Capitis Draconis character et nomen angelus eius. Ortaryaran.]23
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[Entrence in the East
Exit in the West.
The character of Saturn and the name of its
angel.Galaton.
The character of Jupiter and the name of its angel.
Phytoneus
The character of Mars and the name of its angel.
Corniger.
The character of the Sun and the name of its angel.
Cyrorax.
The character of Venus and the name of its angel.
Arbanistra.
The character of Mercury and the name of its angel.
Ypaton.
The character of the Moon and the name of its angel.
Cameleon.
The character of and the name of its angel. Ortaryaran.]23
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[31] Intentio
et expositio libri preciosi de annulis septem planetarum est talis ut tibi
dicant. Scias primo que debes purus esse et vite virtuose atque prudentis et
hoc ut differas a vita vulgarum quacum hoc que sunt idiote in
specialibus sunt stulti in nominibus virtuosis et ad hoc vt tuum opus et tua
verba recipient gracias et ultro sapientes et virtuosi que sunt angeli celi
et spiritis subdicti24 eius ad quos in hoc libro habes tu dirigere
tuum opus et a quibus debet recipe tuum honorem ad quem intendus Deo primo et
premio in omnibus existente.
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[31] The purpose
and exposition of the precious book of the rings of the seven planets is that
which I have told you. Know that first of all, you must be pure and lead a
virtuous and prudent life, and this is how your life will differ from that of
the vulgar, who are thus idiots and are especially stupid under the names of
the virtuous, and by this shall your work and your words receive grace over
the wise and the virtuous who are the celestial angels and their subservient
spirits24 to which in this book you shall direct your work and
from whome you must receive your honors, as God ordained first and foremost
in all that is.
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[32] Cum ergo
fueris purus fac fieri similiter octo annulos puros de metallis que
determinat libellus et temporibus et horis quas determinat idem; determinat
enim que annulus Solis fiat in die Solis et hora Solis taliter quod totus
annulus fiat in eadem hora et nihil de facture annuli reseruetur ad aliam
usque ad similem horam qua ita expositum est, quod in prima hora potest fieri
annulus vnus et similiter annulus lune in die lune et hora lune fiat et
perficientur et sic de alijs vniuersis dum eis fit annulus factor et magister
puri et animosi existentes debent continue nominare in lingua atque in
memoria haberem angelum pro quo annulus fit vt si fiat annulus Solis debent
in facture continue nominari lingua et memorari hic spiritus qui Cyrorax appelatur et si sit annulus martis hic spiritus qui Corniger vocatur et sic de alijs.
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[32] When you
are therefore pure, likewise make eight pure rings of the metals that are set
forth in this booklet and in the hours and times that are also set forth. It
is set forth that the ring of the Sun in to be made in the day of the Sun and
in the hour of the Sun and likewise that all the rings are to be made in
their own hour and no ring is not to be made in the hour reserved for another
but [you must wait] until a similar hour that it is thus set forth, so in the
first hour you can make the ring of one and likewise the ring of the Moon in
the day of the Moon and the hour of the Moon and you shall finish, and so
forth with the others, each one in each one`s [time] shall the rings be made
and the master must be pure and vehement and must continuously name in his
tongue as well as have in his mind the angel for whome the ring is made, so
if it is the ring of the Sun, he must -in its making- continually name with
his tongue and keep in his mind this spirit who is called Cyrorax and if it is the ring of Mars, this spirit
who is called Corniger and so forth of the
others.
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[33] Ista autem nominatio et memoratio fit vel fieri post
dupliciter sapientem que cuilibet magis placet [17r] vno modo solum nomen proferendo
et memorando vt de Sole Cyrorax etc, continuando vel de marte Corniger
Corniger Corniger etc, et sic durando quem dum durat facture annuli.
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[33] However,
this nomination and memoration is made or is to be made by the sage
afterwords, however the magician preffers, [17r] one way only speaking and
remembering the name, of the Sun, Cyrorax etc, or continuing with that of Mars Corniger
Corniger Corniger etc and so doing as long as the making of the rings
will take.
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[34] Alio modum orationem seu postulationem sibi
faciendo sic: “O Cyrorax angele Solis facio opus tuum et tue
potentie et honoris annulum preciosum inspira ergo eum et dirige opus meum.”
et sic de alijs continue.
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[34] Another
way of praying or requesting is to be made thus: “O Cyrorax, angel of the
Sun, make your work, and breathe therefore into this precious ring your power
and your honor, and guide my work.” And continue likewise with the others.
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[35] Vel O Corniger angele Martis facio tuum et opus et
tue potentie annulum et tui honoris pretiosum Inspire ergo eum et dirige opus
meum et sic de alijs continue in
facture orationem eadem resumendo diligentia operis habita. Et non per
secularia desideria interpositaserata quia angeli cum sunt
sapientes perfectum modum operandi et opus intentionis volunt et non modum
tediosum et otiosum et incuriosus curant.
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[35] Or “O
Corniger, angel of Mars, make your work, and breathe therefore into this
precious ring your power and your honor, and guide my work.” and continue
likewise with the others in making the prayers, resuming afterwards the work
with the usual diligence. And do not interpose worldly pleasures, for the
angels being wise, will work in a perfect way and according to your work`s
intent and shall not run in a tedious
or idle or careless way.
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[36] Et scias que quando annulus est factus karacteres
debent sculpi in nodo et in virgule25 nomen angeli eius totum hoc in eadem hora
vt dictum est preficiendo et non a parte interior sed a parte exterior ita
sculpi debent eo que instum opus anima tuum est non est opus orationis.
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[36] And know
that when the characters are made, you must engrave the names to the point
and to the line25, all in the same hour and you will finish, and
not on the inside part but on the outside part you must engrave them, for it
is a work for your soul not for your speaking.
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[37] Quando vero isti annuli sunt facti in pixide munda
et noua cum mundis inuolutionibus reponantur et non amplius inde extrahantur
nisi operationis causa; quia ista talia frustra sive gloria vana non haberit
locum.
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[37] When verily
these rings are made, you shall put them in a clean and new box with clean wrappings and you shall not
take them out if you will not wish to cause a working, for in this,
frustration and vanitous glory have no place.
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[38] Et scias que non sufficit que in factura ipsorum
que fiat in die et hora planete eius sunt imo requeritur que sit luna
crescens et in numero pari sed quod luna sit 2a, 4a, ut
6a, et sit de alijs vt dicit libellus, sed ego non dico sed credo
que sufficit que sit crescens et tempus bonum et tranquillum et sicut dicitur
de isto annulo Solis ita debet intelligi simili modo de annulus Veneris vt
que annulus Saturni fiat in prima hora diei saturni vel sabbati, vel in
octaua hora quae est similiter Saturni et que luna sit crescens et que tempus
sit bonum et tranquillum et his omnibus sufficienter obseruantis et perfectis
annuli erunt perfecti et perfecte fabricati et his et aliquibus horis
absentibus erunt inperfecte facti et sic inutiles erunt operationi vere et
desiderate. Nec fiant hi annuli in loco privatie gentum nec in loco imundo
quia munditia et secretum sunt de necessitate in omnibus operationibus tuis
aliter hic liber subalternaretur.
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[38] And know
that it is not sufficient that their making should be during the day and hour
of their planet, but the Moon should be waxing and [the lunar day be] of an
even number, that is when the Moon is in the second [day], the fourth [day],
the sixth [day] and so of the others, as the booklet says, but I do not say
this, but believe it suffices that it is waxing and the weather is good and
calm. And as we speak of this ring of the Sun it is to be understood in the
same fashion of the ring of Venus, as the ring of Saturn is to be made in the
first hour of the day of Saturn or of the Sabbath, or in the eighth hour that
is also that of Saturn, and the Moon be waxing and the weather be good and calm and this in all
is sufficient to be observed and finish the ring when it ends and it shall be
perfectly made and if it made in the other absent hours it shall be
imperfectly made and thus, useless in true and desired operations. Neither let this ring be in [near] man`s
private parts, nor in an unclean place, for cleanliness and secrecy are
necessary in all your operations or any that this book shall subordinate.
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[39] Item scrias que non est vis si annuli hi fiant
fundendo vel malleando solus que karacteres et nomina fiant sculpendo et
totum in eadem hora terminetur sed tam sculptio quem fusio vel malleatio
solum tuum que karacteres et nomina fiant sculpendo et que totum in eadem
hora terminetur ut supra26, annulis autem factis vna die dicito cum
luna erit crescens vt dictum est ieiunabis et hora prima vel octaua scribes
cum incausto planete in pergameno virgineo exorcismum illum qui est in
libello et incipit:
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[39] Also
know that it is not powerfull if a ring is to be cast or hammered unless the
characters and names are engraved and all finished in the same hour, or that the
carving or melting or hammering be done only by you and that the characters
and names be engraved and that all in
the same hour be finished as above26, the rings being made in a
day as said, with the Moon waxing as we have
said, you shall fast and in the first hour or eighth hour write will the
paint [ink] of the planet on virgin parchment that exorcism that is in the
booklet and begins thus:
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[40] “Exorcizo vos creaturas planetarum spiritibus
dedicatas horasque earum fortitudinis descriptus eis vt valeatis quibus vos
valere cupio:[17v] et auxilia prebeatis ad qualia vos estis sacramenta
descripte per virtute eis”.27 Nisi que scias quod hi exorcismi
sunt hic positi per habenda scientia tota. Sed quando fit opus particulare
sicut illud de Sole de quo modo loquimur ab vtrasque istorum debes vnum
particularem exorcismum extrahere sic:
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[40] I
exorcize you, creatures dedicated to the spirits of the planets, described in
their most powerful hours, I
desire to rule those that rule you :[17v] and be granted the assistance you
grant towards which you were fashioned, by their virtues“27 Except
you should know that this exorcisms are thus placed for having the whole of
the knowledge. But when there be a
particular work, like trhat of the Sun of
which we shall speak, for each one of these you must extract a
particular exorcism:
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[41] “Exorcizo te creatura Solis planete et spiriti
eius dedicatam per Vryelem etc, vt valeas quibus te valere cupio: et
auxilia prebeas ad qualia tu es annulus fabricatis per virtutes quae vos constringunt in secula seculorum, amen.
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[41] “I
exorcise thee, creature dedicated to the planet of the Sun and to its spirit,
by Uriel etc, I desire
to rule those that rule you and be granted the assistance you grant towards
which you, ring, were fashioned, by
their virtues that bind you onto the age of ages, amen.”
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[42]
Similiter alter exorcismus ehtrahitur sic:
Exorcizo te karacterem Solis planete sacri eiusque spiritui
dedicatum horaque fortitudinis eius descriptum per Vryelem etc., ut valeas
quibus etc., et auxilia prebeas ad quae tu rest sacra carta descripta per virtutes
quae te constringunt in secula seculorum, amen.
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[42] Likewise extract another exorcism thus:
“I exorcise thee, creature dedicated to the sacred planet of the
Sun and to its spirit and to its prescribed horary power, by Uriel etc,
to rule those etc., and be
granted the assistance you grant towards which you sacred paper were written,
by the virtues that bind you onto the age of ages, amen.”
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[43] et
quando tu scripseris tuos exorcismos continue cogita: et profer in illo
ieiunio nomen angeli planete et karacteres eius et tene te multum
per silencitum illa die et cum erit nox et crepusculum cape vestes lineas
mundas et accipe olla nouam de terra et suffumiga quando ponuntur in
caracteribus et sigillis et ensem vel gladium28 clarum benedictum
et pergamenum virgineum et aliam pellem in qua precipitur scribe karacteres
in libello predicto et sacrificium sicut precipit libellus vt puta auem
domesticam in ope solis et tunc vade ad littus aque currents et ibi cum ense
vel clauo fac unum circulum cuius dyametrum sit nouem pedum dicendum
orationem predictam scilicet:
“O Cyrorax angele Solis facio tuum
opus etc.,” Nisi que ibi dicebatur annulus preciosum modo dic circulum et fac
alium circulum intis illum
distantem ab illo primo pedem vnum quo facto fiat diametrum transuersalem que
respiciat orientem et occidentem quo facto sub illo diametro transuersali
pertrahe aliam lineam transuersalem distantem ab illa per pedes vnum quia
inter illas duas lineas debet fieri introitus scilicet ab ortu et exitu ab
occasu quio facto teneas faciem versus pretem illius planete cuius est opus
scilicet solis in quo loquimur modo, qua pars orientalis est solis,
Consolaria Jouis, Auerana Martis, Noegalma Mercurij, Occidens lune, Frigecap
vero veneris29
Invocatio Christi. 30
Tunc ergo te respitiente versus partem Solis cuius
operis puta Cyrorax in preposito que est angelus solis dehinc karacteres
Solis uel eiusdem planete operis versus partem sub nomine angeli sui infra
circulos ambos quo facto, cape ollam et carbones et accede eos sinem flamma
et pone eos in olla intra circulos sub karactere in centro circuli vel iuxta
existente et in omnibus istis debes habere continue in lingua et in
memoria nomen angeli thematis. Quo
facto pone suffumiga in olla super primas et ponas satis ita que faciat [18r]
fumum magnum. Tunc cape annulum in manu sinistra et exorcismum annuli in
dextra. Tunc tene annulum super fumum et lege exorcismum bis vel ter, qui
satis debet esse sedendo in medio circuli tibijs plintis et cancellatis, quo
facto pone annulum in digito quarto manus sinistre et hoc facto cape auem
domesticam et macta eam in aliquot vase vitreo vel ligneo nouo et polito vel
terreo vitreato sanguinem colligendo. Hoc facto perijce extra versus parte
orientalem in preposito in alijs versus partes suas animal mortuum demactatum
dicendo:
”O tu angele Cyrorax sacrificium tue laudis suscipe et
hoc opus tui honoris amen.”
Hoc facto cum pluma eiusdem auis scribe in carta
virginea nomen angeli Solis Cyrorax vel illius planete cuius est opus et
karacteres eius cum sanguine in vaso vitreo seruato.
Hoc facto iterum ponem
suffumigium in vase vel olla et fac satis de fumo et cum sinistra manu tene
annulum super fumum et cartam istam virgineam dicendo exorcismum totum in
dextra qui est exorcismus carte et lege eam bis vel tres. Quo facto repone
annulus et cartam inuolutos in panno mundo in pixide noua qui pannus sit
rubeus et nouus si sit opus solis ut predictum est et similiter plures
annulos vniusque planete consecrare posses et cartas sicut vnum vel vnam si
velles.
Sed si essent diuersorum planetarum non
posset nisi vnum in vnam operationem. Tunc ille annulus solis et illa carta
sunt consecrate ad operandum et equum habendum faciendo sicut dicitur in
libello, nisi que prima vire operatio ista Solis fiat ad habendum equum et
sic omnis operatio cuiuscumque planete quae est operatio prima post
consecrationem facienda, et debet fieri die et hora eiudem planete cuius est
opus, et luna crescent etc.
Tempora predicta eligendo sed in alijs
viribus postquem equus fierit semel advocates et habitus non oportet
expectari tunc tempus quando tibi placet vnde in circulo non oportet scribe
aliud nisi karacteres solis et nomen angeli eius ut dictum est.
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[43] and when you will write your exorcisms continually think and
pronounce in your fasting the name of the angel of the planet and its characters
and hold yourself silent for that day and when night will fall
and be dusk, don new linen clothes and take a new earthen pot and suffumigate
when you put in the characters and the sigils and a bright and blessed sword
or gladius28 and the virgin parchment and other skins in which you
must write the characters of the planets as it is said in the booklet, and
the sacrifice that is described in the booklet, namely the domestic [sic!]
bird in the work of the Sun, and go then to the bank of the river and with
the sword or a nail make make a circle of a diameter of nine feet, saying the
aforementioned oration:
“O Cyrorax
angel of the Sun, I perform your work, etc., All you will say in [the makig
of ] the precious ring, you will say [in the making] of the circle, and make
another inner circle, it being distanced from the first one by one foot, that
you shall make having a transverse diameter that will go from the East to West,
and make under this transversal diameter the other transversal lines
distanced by it by one foot, that between these two lines must be entered
from the Sun-rise and exited by the Sun-set, and these being made, face
towards that same planet of which the expreriment is, that is, of the Sun, in
this fashion we shall speak of, that the Orient is of the Sun, the Consolaria
is of Jupiter, the Averana is of Mars, the Noegalma is of Mercury, the
Occident is of the Moon, Frigecap
truly of Venus29, Invocation of Christ30.
Then direct
yourself therefore to the part of the Sun, whose work is ordained to Cyrorax,
who is the angel of the Sun, towards the characters of the Sun or the work`s
planet, under the name of the angel that is beneath the two circles you have
made, take the vessel and the coals and light them so that there is no flame
and put them in the vessel between the circles under the character, in the
center of the circle or next to it and in all these you must have upon your
tongue and mind the name of the designated angel continuously. This being done, put the suffumigations in
the vessel over the first ones and put enough so that it will make [18r] much
smoke. Then take the ring in the left hand and the exorcism of the ring in
the right hand. Then hold the ring over the smoke and read the exorcism twice
or thrice, this being done enough you must take a seat in the center of your
circle, raised and covered, this being
done put the ring on the fourth finger of the left hand and this being done,
take the domestic bird and sacrifice it some glass vessel or new vessel made
of polished wood or earthen glazed vessel, to collect the blood. This being
done, throw it outside towards the East and in all abovesaid in each of their
directions, saying:
“O thou angel Cyrorax, receive this sacrifice to
your praise and in your honor in this work.”
This being done, with the quill of the same bird write
in the virgin paper the name of the angel of the Sun, Cyrorax, or of the
planet whose work it is and its characters with the blood kept in the glass
vessel.
This being
done, put therefore suffumigations in the vase or pot and make plenty of
smoke and with the left hand hold the ring over the smoke and this paper,
that is to say, the exorcism, also in the right hand that is the exorcism of
the paper and read it twice or thrice.
This being done, place once again the ring and paper wrapped in a
clean cloth in a new box, which cloth is to be red and new if the working is
that of the Sun as before mentioned, and likewise for the other rings, each
planet with its own, being consecrated and their papers as this one, if you
want.
If there is
to be for a different planet, you can do but one in one operation. Then will
the ring of the Sun and its paper be consecrated to work and you can make the
[experiment with the] obtaining of the horse like it is said in the booklet,
for the first operation of power is of the Sun, to obtain the horse, and
likewise for all the works of each of the planets of which first work is to
be done after the consecration, and it must be in the day and hour of that
planet whose work it is, and the Moon be waxing etc.,
The aforementioned times being
chosen, you will not need to wait for other powers once you have called and
retained the horse once, but whenever it will please you, and you will not need to write in the
circle anything but the character and the name as it is said.
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[44] Si vero opus, si alterius planetem quem solis
debet scribe in circulo character et nomen solis versus orientem et nomen
angeli eius scilicet alterius planete in quo operaris versus aliam partem
sibi scilicet pertinentem sicut versus Consol si opus fuerit Jouis et versus
frigicap si opus fuerit Mercurij et sic de alijs. Ita que ea quae sunt solis praecipiuntur in omni opere nisi quando opus est alterius
planete annulus alterius planete debet poni in digito quarto dextre manus31 et facies et sacrificium et exorcismus debent fieri
versus partem illius planete cuius est annulus et nomen Solis et annuli
mutari ut debet et nota que quando fit operatio similis cuiuscumque planete
debet angelus illius inuocari vt verbi gratia quando iam vis que [18v] per
solem veniat equus vt dicit liber ponitur annulus auri in digite quarto
sinistre manus et teneatur carta in dextera et depingatur karacter in terra
cum nomine angeli Solis et dicitur sic:
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[44] If you truly
work this, or another planet than the Sun, you must write in the circle the
character and the name of the Sun towards the East and the name of its angel
or another planet which you wish to work likewise towards that part, like
towards Consol if it were the work of Jupiter, and towards Frigicap if it
were the work of Mercury, and so forth of the others. Thus
take in all works all that it is [required] of the Sun, so when the work is
that of another planet, the ring of this other planet is to be placed on the
fourth finger of your right hand,31 and your face and the
sacrifice and the exorcism must be towards the part of that planet who`s ring
it is, and change the name of the Sun and the ring as needed, and note that
when there will be a similar work of each of the planets, you must invoke its
angel and speak its might when you will want it by which [18v] by the [might
of ] Sun the horse came, as the books says, and put the ring of gold on the
fourth finger of the left hand and holding the paper in the right and having
had drawn the character on the earth with the name of the angel of the Sun, and
[sic] say this:
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[45] “O Cyrorax angele Solis equum velocitatis
mihi mittere et opus tuum honoris comple nunc in hora, amen.”
Tunc statim veniet equus niger,
et sine terrore eum cape et coniura sic:
“Coniuro te o bone eque quod sine terrore et sine
lesionem corporis et anime mee nunc infra istam horam me sanum et saluum
portes usque ad talem locum N. per virtutem et potestatem angeli Solis
Cyrorax et per Vryelem et Barachielem et Acroelem et per
fortitudinem principis vostri et per coronam capitis eius et per omne robur
voluntatis a principio attribute et per et per virtutes que te constringunt
in secula seculorum.” 32
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[45] O Cyrorax angel of the Sun, send
to me a horse of speed and complete your work in this hour, Amen.”
Then there
will quicly come a black horse and without fear seize him and conjure as
follows:
“I conjure
thee, o, good horse, that without fright and without harm to my body and my
soul, now in the space of this hour bear me whole and healthy towards this
place N. by the virtue and power of the angel of the Sun Cyrorax and by Uriel
and by Barachiel and by Acroel and by the strenghth of your
prince and by the crown upon his head and by all the strengths of the wills given at the beginning and by
the virtues that bind you onto the age of ages.”32
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[46] Hoc dicto, salias sursum et vade in pare nil boni
vel mali loquendo vsque ad terminum tuum intra illam horam cogitarem tuam
potes quecquid vis. Idem est precessus in qualibet angelorum inuocatione nisi
varitatis variandis que sunt iam dicta.
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[46] This
being said, jump up [on the
horse] and be on your way speaking neither good nor evil, until the end in
that same hour, but you can think whatever you wish. Likewise are things to
be done in all of the angel`s invocations, only changing that which is said
to be changed.
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[47] Quod sequitur iam nota quod in libello in quo est
particula preciosa vna prestigiorum planetarum tres operationes sunt vna operacio est. Prima
facto vt angelorum virtutibus superiorum homo sit specialibus annum angelorum
omnibus quia amicitiam impetrat ab eis mira quodam.
Secunda operatio est consecratio annulorum et karacterorum
in circulo rationem cuius consecrationis introducitur forma in materia annuli
nominis et karacteri, que forma non est aliud quam confirmatio virtutis
originalis date nomini similiter ab initio munda.
Tertia operatione est finalis ad
quam due predicte finaliter ordinantur. Item nota que per positionem annuli
in digito et per operationem carte et descriptionem nominis similiter in
Terra et petitionem que fieri debet efficitur res mira et desiderata per qua
est tota operatio elaborate.
Item nota quod sicut precessista
in secunda operationem tuum operationum similiter debes
precedere in alius operationibus aliorum planetarum nisi que mutetur dies
ieiunij vt dicit liber et locus vbi debet fieri circulus ut dicitur super et
sacrificium illiud fiat ut dicit auctor super, sed idem est modus pertrahendi
circulum in omnibus et scribendi.
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[47] What follows now, take heed, that in this booklet there is a
precious part, consisting of the fact that each planet`s effect three works are
indeed one. The first is made to the virtues of the angels that are superior
to man, according to their appointed times, of all the angels whose
friendship we beseech of them a certain miracle. The second operation is the
consecration of the rings and the characters in the circle, by whose reason
of consecration introduces the forms of the names and the characters in the
matter of the ring, which form is nothing else but the confirmation of the
original virtue given to the name likewise, in the beginning of the world. The third work is the final one, to wich end the two aforementioned are
ordained. Therefore take heed that by the placement of the ring upon your
finger and by the work of the paper and the depicting of the names likewise
on the earth and the petitions that are to be made, wonderful and desired
things will be accomplished, for which the whole work has been elaborated.
Therefore take heed that the way you proceeded your second work
you must proceed in all the works of the other planets, only changing the day
of the fasting as the book says, and the place where the circle is to be made
as said above and its sacrifice that is to be made, as the author says above,
so this is the way to draw the circle and write in all of them.
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[48] Nota
similiter quod in vna operacione circuli actualis nunquem debent scribe nisi
si duo scilicet nomen et karacteres similiter et nomen angeli Solis et
alterius planete cuius est opus. Et
nomen similiter ad illias partes mundi quae attribuntur planetis eisdem quam
annulus Solis in operationem est necessarus et nomen solis in circulo
superdicto super cartam cum penna eiusem auis de qua sit sacrificium si auis
sit, si vero non cum penna auis sacrificij licet non sit hoc de necessitate
positum sed de bene esse sed bene melius esset quem aliter.
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[48] Take
heed also that in one actual operation you must never write anything except
two things, those being the name and the characters, like the name of the
angel of the Sun [sic] and of the other planet whose work it is. And the name
likewise, in those parts of the world that are attributed to its planet, so that
the ring of the Sun in the work is necessary and the name of the Sun in the
above-mentioned circle, over the paper with the quill from the same bird that
is sacrificed, and if not truly possible with a quill of the sacrificed bird,
it is not necessary in order to be good, but it is better than any
other.
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[49] Hoc opus
est magne virtutis et certitudinis per quod poteris te felicem in hoc seculo
seculorum. Si ordinibus superius [19r] seruatis maxima cum mundicia et
silencio feceris et sine vana gloria.
Et hic sicut liber de annulis nominibus et karacteribus septem
planetarum33 ad laudem dei omnipotentis.
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[49] This
work is of great virtue and certainty, by which you can be made joyous onto
the age of ages, if you shall keep the orders described in it [19r] with utmost
cleanliness and conduct them silence and without vane glory. And so of the
book of the rings, names and characters of the seven planets33, to
the praise of the Omnipotent God.
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[50] Et ecce oratio preparatiua quam similiter dico ad bene
esse.
“O
angeli sancti et potentes in terra, aere et abisso Captiel Satquiel Samael Raphael Anael Michael et
Gabriel domini septem celorum et planetarum per Saday gloriosum qui ab initio vos constituit super celestes
angelos saturnales, joviales, martiales, solares, venereos, mercuriales, et
lunares et super vniuersos que sunt in igne et super omnes que sunt in aere
et super cunctos que sunt in terre et aquis, ego adiuro vos per domini
viuente On Ely Agla hatyonadabazar et precor vos per deum et dominus nostrum Iesum Christum Homo, Petra, lapis, Redemptor, leo, lux,
Gloria, Sanctus, ac postulo a vobis per septem cellos et omnes
virtutes eorum et per quatuor mundi partes et per omnes habitants in eisdem
et per virtutes influentes luces lucentes, et per incorruptibilem dominem Athanatos, intangibilem et permanentem quod mihi
N.f.N.34 immittatis
applicetis ac partier obedientes
faciatias vel obedificetis hos septem alia octo angelos subditos vestros
scilicet Cyrorax, Phytoneus, Corniger, Arbanistra,
Cameleon, Ypaton, Galatyn, Ortaryanan pro isto facto et miro opere
ipsorum que quidem incipio et facere volo de octo sacris annulis et
karacteribus eorum vt predestinatum et ordinatum est ab incomprehensibili
profunditatis sapientie et scientie dei omnipotentis sic ut cum ego N. sicuti
operates ero quod debuero ipsis, ipsi mihi quod debuerint operator per vim ac
virtutem inuictissimi et iustitiam dei omnipotentis eterni et
inexistimabilis. Amen”. 35 ~Explicit~
|
[50] And here is a preparatory oration that you must likewise
say for all being well.
“O thou holy angels and powerful over the earth, the
air and the abyss, Captiel Satquiel Samael Raphael Anael Michael et
Gabriel, lords of
the seven heavens and the seven planets, by Saday
the glorious who from the begging constituted you over the celestial angels,
saturnials, jovials, martials, solarials, venerials, mercurials and lunarials,
and over all that are in fire and over all that are in the air and over those
who are in the earth and waters, I adjure you by the Living God On Ely Agla hatyonadabazar and beseech you by our
Lord and God Iesum Christum Homo, Petra, lapis,
Redemptor, leo, lux, Gloria, Sanctus, and entreat you by the seven heavens and all their virtues
and by the four parts of the world and by all their inhabitants and by the
virtues of the influences of the shining lights, and the incorruptible God Athanatos, intangible and permanent, that you render to me N. son of N.34 and make humble and obedient and
serving the seven or eight to-be-named angels Cyrorax,
Phytoneus, Corniger, Arbanistra, Cameleon, Ypaton, Galatyn, Ortaryanan, for this wonderous work of theirs,
of whose beginning and making of the eighth sacred rings and their characters
is predestined and ordained from the
imcomprehensible deapth of wisdom and knowledge of the allpowerful God, such
as I N. work it as I should, so to me it should be made to work, by the might
and virtue of the unconquered and right justice of the allpowerful, eternal
and inestimable God. Amen” 35 ~End~
|
3. Notes
1. As stated in Kassel Version notes
2 and 3, the treatise varies in the attribution of the character: sometimes the
character is attributed to the planet and separate of the angel, sometimes the
character and the name of the angel are called together, indicating that the
character is proper to the angel.
2. Corniger appears in the Sworn
Book of Honorius (Peterson, Joseph, Ibis Press, 2016, p.279 ): Corniger
rex meridionalis, et habet 4 ministros in 4 mundi partibus. // Trocornifer in
oriente. // Malafer in occidente. // Euiraber in meridie. // Mulcifer
in septemtrione. Et quilibet habet legiones centum, et in qualibet sunt demones
4500, qui omnes istis 4 obediunt et subduntur. Et isti 4 sunt qui possunt omnes
alios spiritus a thesauris absconditis fugare ligare et constringere, et sunt
ministri infernales. [Corniger is king of the southand he has four
attendents in the four parts of the world: Trocornifer in the East, Malafer in
the West, Euiraber in the South, Mulcifer in the North. And each of them has hundreds
of legions, and in each legion is 4500 daemons, who all obey and are subject to
these four, and these four are able to drive away all other spirits from hidden
treasures, to bind and to constrain, and they are the ministers of Hell.] We
must therefore question the angelicity of the spirits names in this
treatise.
3. Cf. Kassel Version, note 1.
Metallic attributions vary in Arabic magical texts and do not correspond to the
classical attributions popularized by Cornelius Agrippa.
4. While invocating and chanting
names are common in such texts, it is very rare that a mental attitude is
advised, to compliment the oral element.
In later versions this part is completely overlooked.
5. While later texts only mention
sacrifices (sg: sacrificium), this version is the first, to my
knowledge, to also call them burnt offerings (sg: holocaustum).
This, along with the the other ritual prescriptions, change our view of the
sacrifices made to accompany these consecrations: the first set of sacrifices
are to be made to obtain the skins, that once cured in lime and dried procured
the magician with the parchments, while the second set is of the animal
prescribed in the experiment, presumably decapitated, drained of blood in a
glass or earthen vessel (which blood was to be kept, consecrated and used for
writing on the parchments), burned on the fire and tossed outside the circle
while entreating the planetary angel to accept the offering, a much more
complete and complex image than one would have suspected while reading the
later versions of this text. Whilst we can assume that sacrifices were made to
demons exclusively if judging from a biased and modern stance, older texts,
such as the Sepher Ha Razim, contradict this.
6. The phase of the Moon
(increasing) and its age (exclusively even days, 2, 4, 6, 8, 10, 12, 14 and 16)
are generally mentioned in ritual and astral magic books (most notoriously in
the Lemegeton and the Thesaurum Spirituum) but are laking in
later versions.
7. The text makes a point in
stressing, especially with the rings of the Sun and Mercury) that the efficacy
of the experiments are not reserved solely to the operator, but might be
employed by any any person the magician wishes and have the same effect as for
himself, presumably to offer some sort of objective veridicity of the phenomena
obtained through them.
8. The fourth finger beginning with
the index, presumably, as other texts specify the little finger explicitly.
9. A trivia is
a short Latin word equivalent to the long English expressions crossroads
where three ways meet, much like the quadrivia is the
crossrads where four ways meet.
10. Countrary to
earlier conclusions drawn for later texts, carta is not the paper
material per se, further reading revealing the necessity of properly sacrificed
parchment, but the parchment inscribed with characters, the document (cedula).
11. The scribal abbreviation āīā
commonly replaces the word animalia. The Kassel version keeps
this sense, but British versions (Camdrige) substituted avia (bird),
and thus the expression animalia rapaci (animal of prey)
became avia rapaci (bird of prey), simplified even more in
Rawlinson 252 as raven.
12. infra (under)
became corrupted to intra (inside).
13. The verb superare
might mean two different things: the standard meaning would be to go above or
to go over someone, to bypass their authority, while the most common use of
the word, perpetuated in other Romance vernaculars, would be to make someone
mad, to enrage or to cross someone. I have decided to go with the
latter here, although the former might also be accurate.
14. Gatto is an
Italian word for cat, not Latin, supporting the manuscript`s Florentine
origins.
15. Although one might be tempted to
make assumptions, the use of the word denarius is not of much
help in placing the origin of the text, as the Roman denarius was the
model of the Italian denaro, the Spanish dinero and
the Arabic dinar. The word is an umbrella-term for all coins, not
a specific historical numismatic unit.
16. The compiler clearly used at
least two texts, writing parallel variations to what he considered flawed
portions. Thus, the operator must not sacrifice a venereal kid-goat among wasps,
in the morning, but a virgin kid-goat among brambles, at night.
17. Caprina could mean a young
female goat on one hand, or a general name for all animals in the caprine
family.
18. Storax is a resin
extracted from Liquidambar orientalis. Calamis
refers
to sweet reed root, Acorus Calamus. Mumia is hard to pinpoint
precisely, since it was both the name of bitumen and that of a ground up
or liquid powder obtained from actual Egyptian mummies. The fact that it is to
be replaced with Peonia (a large number of fragrant flowers in
the Paeonia genus) makes one wonder about the strictness of this
incense`s recipe.
19. Vriel, that is, Uriel, is generally called upon in this
treatise in a trinity of angelic powers: Vryel, Salquyel, Atroel [29], Vryelem etc
[41, 42], per Vryelem et Barachielem et Acroelem
[45]. This parallels The Sworn Book of Honorius, where Uriel rules over
the Jovian and Venerial spirits, and Hocroel over the lunar spirits, and is
also the angelic teacher of the same Honorius . It is to be noted that in both
Catolic and Eastern Orthodox tradition, Uriel and Barachiel are celebrated as
archangels. Salquiel is more than likely a corruption of Satquiel, angel of
Jupiter. In the Rawlinson 252 fragment, the triad is Vryel, Salatiel, Acoel.
20. magni principis vostri et
per corona capitis eius is a phrase that enforces upon the rings
the authority of a power that rules directly over the eight astral spirits. The
Prince and the Crown upon his head might send readers wondering if this is to
be understood as a demonic power or an angelic power. The only angelic
authority that is called singularly in conjurations and has a lance and a crown,
and also rules over planetary spirits in Arabic magic, would be Metatron.
Although not very proeminent in Western magic, Arabic magic treatises (such as Shams Maarif, Manba Usul Al-Hikmah,
Al-Ajnass or Kitab Shumus al-Anwar etc) often employ him as an authority over
the seven terrestrial kings of spirits, a category to which our “angels” might
better be a part of. Metatron`s
crown is known to have been the subject of apocryphal and magical authors.
(Orlov, Andrei: Yahoel and Metatron: Aural Apocalypticism and the Origins
of Early Jewish Mysticism, Mohr Siebeck, 2017, p. 156). The Sworn Book,
where Cornifer is a demon, has
a similar hierarchy of planetary spirits, and they are conjured (p.270-271) per
capuum principis vostri belzebub, cui debetis obedire [by the head
of your prince belzebub which you must obey.] and, in another segment,
this very expression is used, p.246-247: Capud et corona principis vestri belzebut
[the head and the crown of your prince belzebut.] My personal
lenience is towards Belzebut but until we might find solid textual evidence that
this prince is either, I reserve judgement.
21. The last part of the conjuration
might keep an echo of Pseudo-Dionysius the Areopagite`s celestial hierarchy,
where Domini might be Dominations, Principis might
be Principalities and Virtutes might be the Virtues, but this is
conjectural.
22. In this small and seemingly insignificant note, two
things are clarified: carta, which would normally be paper, and
so translated in the other versions, is clearly indicated here as obtained via
sacrifice, so ordinary paper is ruled out, leaving only parchment. The second
thing is that this parchment is obtained not by purchase or regular
parchment-making, but it is to be obtained by a similar ritual sacrifice, much
like the virgin parchment obtaining procedures delineated in the Hygromanteia (The Magical
Treatise of Solomon, Skinner,
Marathakis, Golden Hoard, 2012). Cf.note 2.
23. The legenda of the circle does not appear
in the manuscript itself, I have edited it in for clarity, since the names of
the angels do differ slightly from the text. The characters have been isolated
and presented in an appended chart. One peculiarity of this arrangement is the
order: while the text always presents these in the week order, the circle
presents the planets in the Chaldeean order (Saturn-Moon plus Caput Draco),
beginning in the Northern cusp.
24. Altough being called angels
throughout, the spirits that are the aim of the rituals contained in the book
are subjected to the angels, thus they are a different class of beings, much
like the Kings of the Air in The Sworn Book and the Heptameron,
and presumably demonic, or at least neutral.
25. The expression in nodo et in virgule can
be translated both figuratively and literally. The figurative meaning is precisely,
to the point, exactly, while the literal meaning is that the letters are to
be engraved my marking the points of the letters with ample points or knots and
uniting them with small lines, which will produce letters that are similar to
the characters that can be seen on many Gnostic gems and rings, later
developing into magical scripts like Malachim. I find that the expression to the point and to the line answers the needs of both meanings equally
well.
26. The two variants given for the
jeweler-haruspice seem identical, being a ring cast, hammered, refined and
engraved in the same planetary hour, but
I suppose that the second set of instructions is meant to indicate that the
ring may be worked in the space of an hour if the work is too complex, and
finished in the next planetary hour by engraving. In all fairness, forging a
ring and engraving it and performing a sacrifice and writing an amulet with its
blood, all in the same hour, does seem like a laudable feat for any man, no
matter the skill attained in each of these arts.
27. Short form of the exorcism. For
the full version see [29]
28. Both ensis and gladius
are rendered in English as sword. The ensis is much closer
to the image of the classical sword, usually with a long, double blade and a
cruciform guard, while the gladius is a short and robust sword,
used since Antiquity, especially by Celts, Germans and popularized by Romans.
29. The list of the names of the
cardinal directions is truly strage and does not appear in any classical author
with one exception The Sworn Book (Peterson, op. cit. p.241). The appended
table shows the directions named in TSB in chapter CXXVIII, with their proper
planetary rulers.
30. This reading proved problematic
both for me and others, and if deciphered incorrectly, I am open to
suggestions. The Scribal note is
31. Quite possible an error since all
instructions thus far and subsequent ones require the left.
32. Almost identical formula,
albeit shorter, to the exorcism in [29].
33. The name of the explicit is almost
identical to the Cambridge version, Liber de Angelis, Annulis, Karecteribus
& Ymaginibus Planetarum.
34. N. filius N. N. son of N. is
the most common reflexive appellation in Arabic magic as well as other
Orienthal practices, the operator being named as son of his mother.
35. In the last portion of
the text, the seven lords of the planetary heavens are called upon, listed in
the Chaldean order: Captiel (Saturn), Satquiel (Jupiter), Samael
(Mars), Raphael (Sun), Anael (Venus), Michael (Mercury)
and Gabriel (Moon). Since they appear in a conjuration that seems added
to the main text, and since the order is different, we might suspect a later
interpolation. They make no appearance until the end. The names and attributes
however, are consistent with Liber Juratus and the Elucidarium Nigromantiae.
5. Synthetic charts
1: General attributions
2. Characters and names of the circle
3.Directions and planets
Direction
|
Planetary
Ruler
|
Juratus
|
Messahala
|
N
|
Saturn
|
Septentrion
|
Septentrion
|
S-E
|
Jupiter
|
Consul
|
Consolaria
|
S
|
Mars
|
Meridies
|
Auerana
|
E
|
Sun
|
Oriens
|
Oriens
|
N
W
|
Mercury
|
Frigicap
|
Frigecap
|
S-W
|
Venus
|
Noghahem
Nogahel
Nogahem
Nogal
|
Noegalma
|
W
|
Moon
|
Occidens
|
Occidens
|
N-W
|
Head
of Draco (?)
|
-
|
-
|
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