Commentaries on the Key of Solomon

Below are my personal notes and interpretations of each chapter in The Key of Solomon the King: Clavicula Salomonis by S.L. MacGregor Mathers. These commentaries are not meant to be a scholarly analysis of the Mathers' translations but a review of the chapters to aid in a study of the material. For indepth analysis of the Solomonic manuscripts I recommend visiting and/or referring to Stephen Skinner & David Rankine's The Veritable Key of Solomon and other books in the Recommendations section.

Hopefully this will be a helpful study guide to Mather's Key as my intention is to extract the essence of each chapter and express it in modern language in order to understand the material easier and ultimately build a practical system of Solomonic Magic. These are only my commentaries on the original texts and are not meant to replace the original texts or be a substitute for them. I recommend purchasing Mathers' Key as well as the other books listed in the introduction if you are serious about studying this material. The Mathers edition is the basis of these commentaries but the other books listed in the introduction will be used to expand upon it with additional comments and clarifications as we explore the text. 

Below I have categorized the chapters into relevant sections, the text seems to jump around at times and knowing the chapters that relate to a particular topic is helpful. Below are links to articles that summarize the information and the sources.

Planetary Configurations & Correspondences Instructions for Constructing the Circle and Performing the Rituals Instructions for Creating the Pentacles Instructions for Creating the Various Tools Instructions for Performing Misc. Experiments


Book I: Chapters 1-2,18
Book II: Chapter 1


Book I: Chapters 3-4
Book II: Chapters 2-7,9-10,13


Book I: Chapters 8,18


Book II: Chapters 6-8,11-12,14-15,17-21


Book I: 9-17

The Key of Solomon the King - Book I: Chapters I & II

Chapter I emphasizes that the first step in approaching the Art is to “fear God, to adore Him, to honor Him with contrition of heart, to invoke Him in all matters which we wish to undertake, and to operate with very great devotion, for thus God will lead us in the right way.”

There is undoubtedly a devotional aspect to Solomonic Magic and other grimoires of the medieval and renaissance times. The magician is not only required make supplications, prayers & confessions to God for several days before invoking a spirit but is also instructed to lead a pure life in general, not just outwardly but inwardly as well. In essence the magician ought to be a Holy Man. Much attention to this common prerequisite is given in numerous books on magic, both ancient and modern, so I do believe it is an important aspect.

However, it seems that many modern magicians often gloss over this particular attribute of the manuscripts sometimes claiming it to be a form of “Christianizing” them, which may be partly true, but it's also logical that a Holy Man would have much better “luck” with the Angels and Spirits than someone only interested in the technical rubrics so I can't help but think it's perhaps used as an excuse to avoid possibly the most difficult aspect of Solomonic Magic.

This short chapter also states we must “have prepared the order of hours and of days, and of the position of the Moon, without the operation of which thou canst effect nothing..."

This stresses the importance of working during favorable astrological conditions, particularly observing the position and aspect of the Moon and working on the proper planetary Day and Hour , instructions for this are given in Chapter II.

Chapter II continues with the importance of observing the position of the Moon, and to some extent the Sun. It gives the ordering of the planets with their Hebrew names. It also lists some types of operations that should be done under certain planetary days and hours as well as favorable positions for the Moon. The position of the Sun more or less takes a back seat and it later recommends that the operations are done after sunset when the Moon is visible which seems to be the dominant force in Solomonic Magic. At the end of the Chapter it stresses the importance of the Circle, which will be dealt with in greater detail in Chapter III. Below are the attributions of the seven traditional planets from this chapter and recommended workings for each planetary day as well as examples of planetary configurations for different types of workings.

The Key of Solomon uses the usual Chaldean order of the planets listed below:

Hebrew  Transliteration  Hebrew Name in English Planet
  ShBThAI  Shabbathai Saturn
   TzDQ Tzedeq Jupiter
  MADIM Madim Mars
  ShMSh Shemesh Sun
  NVGH Nogah Venus
  KVKB Kokav Mercury
  LBNH Levanah Moon


A major part of Chapter II is a list of different types of operations you can do on the days that each planet rules. You should also undertake them under the planetary hour of the ruling day and during the evening hour. I’ve listed them under each planet below:

Saturn (Saturday)

  • To summon the Souls from Hades, but only of those who have died a natural death
  • To bring either good or bad fortune to buildings
  • To have familiar Spirits attend thee in sleep
  • To cause good or ill success to business, possessions, goods, seeds, fruits, and similar things, in order to acquire learning
  • To bring destruction and to give death, and to sow hatred and discord
  • Communicating and speaking with Spirits

Jupiter (Thursday)

  • Obtaining honors
  • Acquiring riches
  • Contracting friendships
  • Preserving health
  • Arriving at all that thou canst desire
  • Preparing any operations whatsoever of love, of kindness, and of invisibility
  • Good for all extraordinary, uncommon, and unknown operations

Mars (Tuesday)

  • Experiments regarding war
  • Arrive at military honor
  • Acquire courage
  • To overthrow enemies and to cause ruin, slaughter, cruelty, discord; to wound and to give death
  • For communicating and speaking with Spirits
  • Summoning Souls from Hades, especially of those slain in battle

Sun (Sunday)

  • Experiments regarding temporal wealth, hope, gain, fortune, divination, the favour of princes, to dissolve hostile feeling, and to make friends.
  • Operations of love, kindness, and invisibility
  • All extraordinary, uncommon, and unknown operations.

Venus (Friday)

  • Forming friendships
  • Kindness and love
  • Joyous and pleasant undertakings
  • For travelling
  • Operations of love, kindness, and invisibility
  • All extraordinary, uncommon, and unknown operations
  • Useful for lots, poisons, all things of the nature of Venus, for preparing powders provocative of madness; and the like things

Mercury (Wednesday)

  • Eloquence and intelligence
  • promptitude in business
  • science and divination
  • wonders
  • apparitions
  • answers regarding the Future
  • thefts
  • writings
  • deceit
  • merchandise
  • recovering thefts by the means of Spirits
  • games, raillery, jests, sports, and the like

Moon (Monday)

  • Embassies
  • Voyages
  • Envoys
  • Messages
  • Navigation
  • Reconciliation
  • Love
  • Acquisition of merchandise by water
  • Communicating and speaking with Spirits
  • Experiments relating to the recovery of stolen property
  • Obtaining nocturnal visions & summoning spirits in sleep
  • Preparing anything relating to water

This chapter also gives some instructions for observing the positions of the Moon and Sun for specific types of operations. For example to converse with Spirits the Moon and/or the Sun should be in an Air sign. It also sates that if you can't find a desirable configuration you should simply perform your working when the Moon is waxing and never when it is conjunct with the Sun.

Moon conjunct, opposition or quartile aspect with Saturn and Mars

  • Excellent for making experiments of hatred, enmity, quarrel, and discord

Moon in an Earth Sign (Taurus, Virgo, or Capricorn)

  • Invocation of Spirit
  • Works of Necromancy
  • Recovery of Stolen Property

Moon in an Fire Sign (Aries, Leo, or Sagittarius)

  • Love
  • Grace
  • Invisibility

Moon in an Water Sign (Cancer, Scorpio, or Pisces)

  • Hatred
  • Discord
  • Destruction

Moon in an Airy Sign (Gemini, Libra, or Aquarius)

  • Conversing with Spirits
  • Experiments of a peculiar nature, which cannot be classed under any certain head.

Waning Moon

  • War
  • Disturbance
  • Discord

Waning Moon (When nearly dark)

  • Experiments of Invisibility
  • Death

The Key of Solomon the King - Chapter III: Concerning the Arts

This chapter describes a general outline of how to go about performing a Solomonic operation and assumes all of the instruments have been previously constructed. The instructions for constructing the ritual implements are given in Book II. This chapter begins by describing two types of "experiments", one which seems to be for practicing or making "dry runs" and the other which is actually performing the rituals using the circle, tools, planetary timing, etc. The Key states that Solomonic workings can "in no way be brought to perfection without the Circle; and in order to accomplish this perfectly it is necessary to take note of all the preparations which the Master of the Art and his Disciples must undertake before constructing the Circle."

This statement not only stresses the importance of having a physical circle but to "take note of all the preparations which the Master of the Art and his Disciples must undertake before constructing the Circle" which is described as a strict nine day regime of abstaining from "sensual pleasures and from vain and foolish conversation" along with a list of additional prohibitions described in Book II, Chapter 4. 

After following this regime for six days the magician and his companions must "recite frequently the Prayer and Confession as will be told him" and on the seventh day the magician (and companions) are to bathe in exorcised water while reciting the prayers. After the ritual bath they must put on clean white linen clothing, then fast and pray for the remaining 3 days. It also states that the weather should be calm during this remaining period of time.

On the final day the magician and companions are directed to bathe in a stream of running water or "secret fountain" and put on clean white linens, reciting prayers as they are doing this. Then the magician is to make the confession alone and afterwards, in a sign of penitence, kiss the forehead of any companions after which they will do the same to each other. Finally the magician will bless each companion and distribute items for them to carry and/or use in the ceremony. After this is done the magician will take the staff and/or wand and will proceed to the location where the operation will be performed, all the while reciting prayers along the way. After having arrived at the location the magician will first light a fire and exorcise it then light a candle (and place it in a lantern) which one of his companions will hold for him while he works.

In my opinion the main purpose of the purification regime is to clean the aura, purify the soul, and strengthen the will of the magician and companions so as to focus all mental, physical and spiritual forces on the working. To accomplish this the individual must have the future working on his or her mind constantly throughout each day while monitoring his/her thoughts, words and deeds. By the end of the nine days, if done as instructed, the magician and companions should have little on their mind other than the magical operation.

Most writings relating to the ancient Mystery Schools more or less teach many elements from this purification method as a way of life for the priest or priestess to follow which enables them to achieve enlightenment and become one with Deity. These same writings also state that magic was taught to the students only after they had achieved a level of enlightenment and had learned to live a spiritual life. This method of purification along with the magical methods were probably inherited from the ancient Egyptian schools of magic before they eventually died out or faded into obscurity.

The Construction Of The Circle

circle transNext The Key describes drawing the circle in the ground with the Sickle, Knife or Sword while reciting several Psalms (Psalms 2,54,113,67,47,68), or if preferred the Psalms are recited before constructing the circle. Other manuscripts mention drawing the circle with chalk in some abandoned building or some other private place that's "away from the hurry of business." The Mathers Key contains an illustration (see figure 2.) of the circle. Although specific dimensions of the initial circle are not given in his manuscript other manuscripts do specify the inner circle should have a radius of 9 feet and the second circle should have a radius of 10 feet.

After tracing these two circles the Hebrew letter Tau is then traced in each of the four quarters between the two circles. Although the illustration shows a third outer circle the text doesn't describe another circle outside of the two initial circles. According to Skinner & Rankine's The Veritable Key of Solomon there are three circles described and illustrated in those manuscripts. The next step is to draw four "hexagonal pentacles" in each of the four quarters, illustrated as being between the second and third circles.

According to the illustration these are actually 2 triangles arranged in a similar way one would trace them in the air when performing the Golden Dawn's Lesser Banishing Ritual of the Hexagram, with the exception of Air and Water being switched. Other manuscripts do not show this arrangement of triangles but instead use pentagrams outside the circles.

Next Hebrew names of God are to be traced between the "hexagonal pentacles", IHVH between East and South, AHIH between South and West, ALIVN between West and North, ALH between North and East. Then squares are to be traced around the circles a half a foot apart with the corners in the four quarters. The outer corners will form the center of four circles each 1 foot in diameter. In the center of each circle will be a Hebrew name of God, in the east EL, in the west IH, in the south AGLA, in the north ADNI. In these circles will be placed "earthen pots" with coals and censors for burning incense.

At this point the construction of the circle is complete and the companions are to take their respective places in each quarter with drawn swords in their hands. After which the magician will step out of the circle and light the coals and censors, having the lighted candle in his hand (I'm assuming this is the same candle used for light when tracing the circle but it very well could refer to another candle) he is instructed to place it in a "secret and hidden place." After this he is to re-enter and close the circle. Other manuscripts instruct the magician to leave an opening for him to enter and exit through until he enters for the last time and closes the circle.

After closing the circle the magician (facing east I assume) utters a prayer after which he or she kneels down and utters another prayer. Upon rising the magician places on his head the crown and faces the appropriate direction of the Spirit and begins the conjuration. It is mentioned at this point that he should have the appropriate pentacles sewn or attached to his robe with thread spun by a young girl. If the Spirit does not come after the initial conjuration then the magician is instructed to raise the consecrated knife in the air and conjure the Spirit again. After this he is to lay his right hand and knife on the pentacles on his breast, kneel and recite the second conjuration.

At this point the chapter ends and the subsequent chapters deal with additional conjurations to be used if the spirit has not come after the initial conjurations have been done. You could end the operation here and try again later or you may continue conjuring in an effort to force the Spirit to arrive. If ending the ceremony, after asking the Spirit questions or giving it some sort of command, you should always give the License to Depart and close down the ceremony even if the Spirit doesn't appear. Some Spirits can be very subtle and you may not notice them arrive at first. You generally don't want some of these Spirits hanging around or following you around as they may get restless and cause some problems in your life. Most manuscripts (ancient and modern) describe Spirits as often being "meddlesome" and "tricksters" and sometimes downright evil so it's very important to cleanly close any working.


The Key of Solomon the King - Book I: Chapters IV - VII

 Confessions, Conjurations, Prayers and Curses

Chapters IV-VII are basically the confessions, prayers and conjurations referred to in Chapter III. Chapter IV starts out with the Confession followed by the Prayer to be used during the nine day purification stage. Chapter V contains both a prayer and conjuration, the prayer is short and it's not clear where it should be used...perhaps done just before the conjuration. After reciting the prayer the magician is instructed to lay his or her hands on the pentacles while one of his companions holds the book of conjurations for him to read throughout the ceremony.

The conjuration in Chapter V directs the magician to face each quarter, raise his eyes to heaven and say "O Lord, be Thou unto me a strong tower of refuge, from the sight and assaults of the Evil Spirits." He is instructed to again face each quarter and say "Behold the Symbols and Names of the Creator, which give unto ye forever Terror and Fear. Obey then, by the virtue of these Holy Names, and by these Mysteries of Mysteries." After performing these short conjurations its stated that "he shall see the Spirits come from every side" but if they do not come then he can continue with more powerful conjurations being assured that "even were they bound with chains of iron, and with fire, they could not refrain from coming to accomplish his will" and a lengthy conjuration follows.

Chapter VI states that if the spirits come after the preceding conjuration then all is well, but if the spirit doesn't come it provides instructions for another conjuration. The magician is instructed to "uncover the consecrated Pentacles which he should have made to constrain and command the Spirits" and hold them in his left hand while holding the consecrated knife in his right hand and say in a loud voice:

"Here be the Symbols of Secret things, the standards, the ensigns and the banners, of God the Conqueror; and the arms of the Almighty One, to compel the Aerial Potencies. I command ye absolutely by their power and virtue that ye come near unto us, into our presence, from whatsoever part of the world ye may be in, and that ye delay not to obey us in all things wherein we shall command ye by the virtue of God the Mighty One. Come ye promptly, and delay not to appear, and answer us with humility."

If the Spirits come after this then the magician is to show them the pentacles and receive them with kindness, gentleness, courtesy etc. and ask them questions or to perform whatever function you desire of them. However if the Spirit does not come then the magician is to hold the consecrated knife in his right hand and uncover the pentacles1. He will then "strike and beat the air with the Knife as if wishing to commence a combat" face east and repeat another conjuration.

If the Spirit does not appear after this conjuration then he is to turn towards the south, repeat the same conjuration, then do the same in the west and north. If they still do not come the magician is to make the sign of the Tau on the forheads of his companions and say another conjuration.

These chapters constantly instructs the magician to "arise and exhort his Companions to be of good cheer and not to despair of the ultimate success of the operation", I'm assuming at this point that the companions may be losing heart but the chapter continues with instructions for another conjuration. This time the magician is instructed to strike the air with the consecrated knife in each of the four quarters and kneel along with his companions facing east and recite together an address to the Angels:

"I conjure and pray ye, O ye Angels of God, and ye Celestial Spirits, to come unto mine aid; come and behold the Signs of Heaven, and be my witness before the Sovereign Lord, of the disobedience of these evil and fallen Spirits who were at one time your companions."

The magician and companions are to arise and the magician will continue with conjurations from Chapter VII: 

"Behold us again prepared to conjure ye by the Names and Symbols of God, wherewith we are fortified, and by the virtue of the Highest One. We command ye and potently ordain ye by the most strong and powerful Names of God, Who is worthy of all praise, admiration, honor, glory, veneration, and fear, that ye delay not longer, but that ye appear before us without any tumult or disturbance, but, on the contrary, with great respect and courtesy, in a beautiful and human form."

If the Spirits appear then show them the pentacles and say "Obey ye, Obey ye, behold the Symbols and Names of the Creator; be ye gentle and peaceable, and obey in all things that we shall command ye." Of course if they still do not appear then another conjuration is given. This time the magician is to "re-examine and reform the Circle" pick up some dirt and toss it to the four quarters and then place the knife on the ground, face the north, kneel and say:

"In the Name of ADONAI ELOHIM TZABAOTH SHADDAI, Lord God of Armies Almighty, may we successfully perform the works of our hands. and may the Lord be present with us in our heart and in our lips." 

After pausing for a minute the magician is to rise again and "open his arms wide as if wishing to embrace the air" and say another conjuration. When the Spirits arrive he is to show them the pentacles and say "Behold the Signs and Holy Names by and before whose power every knee should bow, of all that is in Heaven, upon Earth, or in Hell. Humble ye yourselves, therefore, under the Mighty hand of God." It continues with some instructions to command the Spirits to be calm and renew the "fumigations", i.e. incense, and offer large quantities of incense to appease the spirits. After conversing with the sprits, asking questions, making demands etc. the magician is then to give a simple license to depart:

"In the Name of ADONAI, the Eternal and Everlasting One, let each of you return unto his place; be there peace between us and you, and be ye ready to come when ye are called."

After giving the license to depart the magician is to recite the first chapter of Genesis after which they may leave the circle one by one, the magician leaving first. After leaving the circle they are to wash their faces with exorcised water and can change back into their ordinary clothes and cary on about their business.

After the license to depart there are instructions for performing a curse on the spirit (if it refuses to come at your command) involving writing the spirits name on parchment, spreading dirt or clay along with asafoetida on it then holding it over a fire, exorcising it, then uttering the curse and finally another variation of the license to depart.

At the end of Chapter VII there are some instructions for creating a "Book of Spirits" to be made of virgin parchment which should have all of the conjurations written in it. The magician should "constrain the Demons to swear upon the same book that they will come whenever they be called, and present themselves before thee, whenever thou shalt wish to consult them." There aren't any instructions for constraining the "demons", however after constraining the demons to the book you may engrave "sacred sigils" in a plate of silver on the front and write or engrave the "holy pentacles" in the book. It also states you may open the book on Sundays or Thursdays, but only at night, and the spirits will come.


The Key of Solomon the King - Book I: Chapter VIII

Chapter VIII starts out by stating that it's "necessary that thou shouldest understand that the whole Science and understanding of our Key dependeth upon the operation, knowledge, and use of Pentacles." This makes clear the importance of creating and using the Pentacles and it goes on to give instructions on how to properly create them, starting with the astrological conditions. The Pentacles are to be made on a Wednesday (under the hour of Mercury) when the Moon is waxing and "in equal number of days with the Sun." It's unclear to me what this means exactly, it's often taken to mean the same thing as what the goetia instructs (which would be the 2nd, 4th, 6th, 8th, 10th, 12th, or 14th day after the new moon) but I don't believe it to be the case.

It goes on to describe the necessity of having a private place where you can go and not be disturbed while you work and where you are able to burn incense. It also states again that the "sky should be clear and serene." You are instructed to use only these colors: "Gold, Cinnabar or Vermilion Red, and celestial or brilliant Azure Blue" you should also make them with the "exorcised pen and colours." Instructions for exorcising the pen and colors are given in Book II, although not mentioned I would assume you were to use the exorcised engraver if working with metal plates. The construction of the Pentacles must be done during the proper time as stated above and should be done before the next planetary hour begins. If you are not able to finish in time you will have to finish during the next Wednesday that falls on an even number when the Moon is waxing.

pent circleThe area should be duly cleaned and consecrated with exorcised water and instructions for this are given in Book II. After cleaning and consecrating the space you are to "be thyself pure, clean, and washed, as thou shalt find given in the proper place." It doesn't specify a rigourous nine day purification process here but does allude to it, perhaps using exorcised water and reciting the Confession and Invocations are sufficient for this operation.

Next you are to use the same Sickle or Knife described in Chapter III to trace a double circle (no size is specified this time, it only needs to be large enough for you and any companions to stand in). Between the two circles are written "the Names of God, which thou shalt think fit and proper." The instructions for this circle are not nearly as specific as the circle in Chapter III and I've provided the example from Mather's Key. In the center of the circle you are to have a "vessel of earth" with burning coals to place the consecrated incense on to "fumigate" the Pentacles.

To consecrate the Pentacles you will face East and hold the Pentacles over the smoke of the incense and repeat devoutly Psalms 8, 21, 27, 32, 51, 72, 134. After saying the Psalms you will repeat an Oration and finally perfume the Pentacles again and wrap them in the consecrated silk and store them in a place "fit and clean."

It's at this point that the instructions for consecrating the Pentacles seems to end and instructions on "how to perform certain experiments" begins but it's not clear to me if the text is continuing with instructions for the preceeding ceremony or for subsequent experiments in the next chapter. It explains "that all the Divine Sigils, Characters, and Names" should be written "separately" when "thou art in a state of grace and purity" and should be written on "virgin parchment" with "ordinary ink." It's interesting to note that it only specifies "virgin parchment" and "ordinary ink" indicating that you may not need to use consecrated parchment and ink.

It does say you must write them in the beginning of the month of August, before sunrise, and while "raising thine eyes unto heaven." Perhaps this means to hold the parchment up in the air when writing them, I am not sure. It further continues with:

"Thou shalt preserve them to suspend from thy neck, whichever thou wilt, on the day and hour wherein thou wast born, after which thou shalt take heed to name every day ten times, the Name which is hung from thy neck, turning towards the East, and thou mayest be assured that no enchantment or any other danger shall have power to harm thee."

This portion is difficult to decipher, it seems to instruct the magician to wear the "Divine Sigils, Characters, and Names" that were written around the neck on ones birthday and hour and say the Name 10 times every day facing east. This portion seems to be a little disconnected since it doesn't say what "Divine Sigils, Characters, and Names" to write. It may be referring to the uses of Pentacles consecrated in the previous ritual or perhaps the various experiments in the next chapter. S.L. MacGregor Mathers did piece his Key together from multiple manuscripts so this maybe something that related to making Pentacles but didn't originally go with the instructions above.

Continuing it says you "shalt be cherished and loved by the Angels and Spirits, provided that thou hast made their characters and that thou hast them upon thee" and further continues saying that "this is the true way to succeed with case in all thine operations, for being fortified with a Divine Name, and the Letters, Characters, and Sigils, applicable unto the operation" indicating that these last paragraphs may be referring to the Pentacles created with the ritual above but then it says "all this will only be true, when accompanied by the Pentacles which hereinafter follow, seeing that the Seals, Characters, and Divine Names, serve only to fortify the work, to preserve from unforeseen accidents, and to attract the familiarity of the Angels and Spirits" indicating it may be referring the the experiments to follow.

On the next page it clearly starts with new instructions that relate to the experiments in the next chapter. After charging the magician "never to employ for an evil purpose, for ACCURSED BE HE WHO TAKETH THE NAME OF ALMIGHTY GOD IN VAIN" states that you may perform the operations that follow without any ceremonies if "thou hast only the Glory of Eternal God for thine object." If the last chapter indicates you do not need to use the experiments in the following chapters within the structure of a ceremony then each "experiment" should be followed individually.

The Key of Solomon the King - Book I: Chapters IX - XVII

Of The Experiment Concerning Things Stolen, and How It Should be Performed.

These chapters give instructions for various "experiments" that appear to be independent rituals and/or spells that can be used on their own, the first being an experiment for finding something that was stolen. You are to find a suitable private area, purify and robe yourself as described elsewhere, and then start by saying an oration:

Ateh Adonai Elohim Asher Ha-Shamain Ve-Ha-Aretz, &c. Thou:, O Lord, Who hast made both Heaven and Earth, and hast measured them in the hollow of Thy hand; Thou Who art seated upon the Kerubim and the Seraphim, in the high places, whereunto human understanding cannot penetrate; Thou Who hast created all things by Thine agency, in whose Presence are the Living Creatures, of which four are marvellously volatile, which have six wings, and who incessantly cry aloud: “QADOSCH, QADOSCH, QADOSCH, ADONAI ELOHIM TZABAOTH, Heaven and Earth are full of Thy Glory;” O Lord God, Thou Who hast expelled Adam from the Terrestrial Paradise, and Who hast placed the Kerubim to guard the Tree of Life, Thou art the Lord Who alone doest wonders; show forth I pray Thee Thy Great Mercy, by the Holy City of Jerusalem, by Thy wonderful Name of four letters which are YOD, HE, VAU, HE, and by Thy Holy and Admirable Name, give unto me the power and virtue to enable me to accomplish this experiment, and to come unto the desired end of this operation; through Thee who art Life, and unto Whom Life belongeth unto the eternal ages. Amen.

Then you are to perfume and sprinkle the area with incense and Holy Water, then say the conjuration:

O Almighty Father and Lord, Who regardest the Heavens, the Earth, and the Abyss, mercifully grant unto me by Thy Holy Name written with four letters, YOD, HE, VAU, HE, that by this exorcism I may obtain virtue, Thou Who art IAH, IAH, IAH, grant that by Thy power these Spirits may discover that which we require and which we hope to find, and may they show and declare unto us the persons who have committed the theft, and where they are to be found. I conjure ye, over this burning Incense, anew, ye Spirits above named, by all the aforesaid Names, through which all things created tremble, that ye show openly unto me (or unto this child here present with us) those things which we seek.

To identify the theif it describes using a technique of divination called Coscinomancy, perhaps some additional research on that subject would clarify the instructions however that is beyond the scope of these commentaries. To perform the divination you are to burn a half a teaspoon of incense then take the sieve and suspend it using a peice of a cord that was used to hang a man. In the four quarters of the rim of the sieve you are to write, in blood, the sigils below. Then take a basin of clean brass and fill it with water from a fountain and say these words over it:


seive sigils

Then you are to spin the seive with your left hand while stirring the water in the basin in the opposite direction with your right hand using a twig of green laurel. When the seive stops spinning and the water in the basin becomes still you are to gaze into the water and the face of the theif will appear. It also states that you may take the Magical Sword and make a mark on his face in the water and the mark will appear on his actual face.

It also describes using the sieve in a rather odd balancing act by opening a pair of scissors and placing the rim of the seive on the points of the scissors and have two people balance the handles on their thumbnails and one of them says a prayer:

DIES MIES YES-CHET BENE DONE FET DONNIMA METEMAUZ; O Lord, Who liberatedst the holy Susanna from a false accusation of crime; O Lord, Who liberatedst the holy Thekla; O Lord, Who rescuedst the holy Daniel from the den of lions, and the Three Children from the burning fiery furnace, free the innocent and reveal the guilty.

Then for each of the people that are suspected of stealing the first person is to say outloud the full name of each suspect and say:

“By Saint Peter and Saint Paul, such a person hath not done this thing.”

Then the other is to reply:

“By Saint Peter and Saint Paul, he (or she) hath not done it.”

This is to be done 3 times for each person named and suspected and on calling the name of the theif the seive is supposed to start spinning.

Of The Experiment of Invisibility, and How it Should Be Performed

Next is an experiment of invisibility which is a little confusing because it states to follow the instructions and if you need to observe planetary timing rules you should "do as is said in their Chapters" and if not you should "do as taught in the Chapter which precedeth it" and if you need to write anything you should use the pen, ink, parchment as described in future chapters. It then says if it should be done by invocation then you should recite the following invocation while burning incense before the conjurations:

SCEABOLES, ARBARON, ELOHI, ELIMIGITH, HERENOBULCULE, METHE, BALUTH, TIMAYALL, VILLAQUIEL, TEVENI, YEVIE, FERETE, BACUHABA, GUVARIN; through Him by whom ye have empire and power over men, ye must accomplish this work so that I may go and remain invisible.

It goes on to instruct that if needed you are to create circles & characters properly as described in the relevant chapters on those subjects and if a conjuration is used you are to add to the end of the conjuration the following conjuration:

O thou ALMIRAS, Master of Invisibility, with thy Ministers CHEROS, MAITOR, TANGEDEM, TRANSIDIM, SUVANTOS, ABELAIOS, BORED, BELAMITH, CASTUMI, DABUEL; I conjure ye by Him Who maketh Earth and Heaven to tremble, Who is seated upon the Throne of His Majesty, that this operation may be perfectly accomplished according to my will, so that at whatsoever time it may please me, I may be able to be invisible. I conjure thee anew, O ALMIRAS, Chief of Invisibility, both thee and thy Ministers, by Him through Whom all things have their being, and by SATURIEL, HARCHIEL, DANIEL, BENIEL, ASSIMONEM, that thou immediately comest thither with all thy Ministers, and achievest this operation, as thou knowest it ought to be accomplished, and that by the same operation thou render me invisible, so that none may be able to see me.

It then stresses the importance of performing everything exactly as instructed but it does not give specifics on when to use circles or writing, etc.

It then gives a simple method of becoming invisible by making a small image of a man in yellow wax in the month of January on the day and hour of Saturn. You are to then write a sigil on the head of the image above the crown and upon it's skull. It then states you are to "re-place the skull in proper position" implying that it was severed or separated somehow but doesn't describe this. Then you are to write another sigil on a strip of skin from a toad you have killed. You are then to suspend the yellow wax image by a thread of your own hair in the vault of a cavern, light incense under it and recite the following conjuration:

METATRON, MELEKH, BEROTH, NOTH, VENIBBETH, MACH, and all ye, I conjure thee O Figure of wax, by the Living God, that by the virtue of these Characters and words, thou render me invisible, wherever I may bear thee with me. Amen.

invisibility sigil

After doing this you are to bury the yellow wax image in a small "deal box" (I'm assuming this to be a small box used to carry playing cards or other similar items.) and when you need to become invisible you are to go get the wax image and say the following words over it: 

Come unto me and never quit me whithersoever I shall go.

After you are done with it you are to take it back and bury it again until you need it again later. It doesn't mention what to do with the toad skin exactly, I'm assuming it stays with the yellow wax image...maybe covering it completely symbolizing an "invisibility cloak" of sorts.

To Hinder a Sportsman from Killing any Game.

For this experiment you are to take a stick of green elder and clean out the "pith" (the soft center of the stick) and write the following figure on two strips of parchment made from a hare in the blood of a black hen and stick one in each end of the stick then stuff the pith back into the ends to seal it up.


Then you are to fumigate the stick on a Friday in Februrary three times and bury it under an elder tree. When you need to use it you are to dig it up and put it in the path of the sportsman and he will not kill any game on that day. Afterward you are to rebury it and dig it up whenever you need to use it but to always keep it buried  under the elder tree when not in use.

How To Make The Magic Garters.

The magic garters aid in travel (traveling without fatigue), you are to take the skin of a stag and make tubular strips that you will sew up. Before sewing them you will write on the inside (the rough side) the following inscription with blood from a hare that was killed on the 25th of June. 


Also on the 25th of June, before sunrise, you are to gather mugwort and fill the tubular garters. In each end you are to put an eye from a barbel fish. After sewing them up, when you want to use them, you are to wash them in a brook of running water and place them on your legs above the knee. Then you are to take a short rod of holm-oak, also gathered on the 25th of June, and turn to the direction of the place you wish to go and write the name of the place in the ground. You can then go to your destination without difficultly or fatigue, when you have arrived you are to say "AMECH" and beat the air with the holm-oak rod. 

How To Make The Magic Carpet Proper For Interrogating The Intelli-Gences, So As To Obtain An Answer Regarding Whatsoever Matter One May Wish To Learn.

You are to make a carpet of new white wool under a full moon when it is in the sign of Capricorn and during the hour of the Sun. You are then to take your carpet outside in a secluded and clean area far away from any "habitation" and align one of the points (corners?) towards the east. You are then to inscribe a circle around it while standing inside the circle at the eastern point. You are then to raise your wand in the air and call upon "MICHAEL", then walk to the north and call upon "RAPHAEL" then towards the west "GABRIEL" then the south "MURIEL" and when you return to the eastern point devoutly invoke "AGLA." After this you are to pick up the eastern corner, then walk to each corner and pick it up until you have raised all four corners and turn towards the east and say the following prayer:

AGLA, AGLA, AGLA, AGLA; O God Almighty who art the Life of the Universe and who rulest over the four divisions of its vast form by the strength and virtue of the Four Letters of Thy Holy Name Tetragrammaton, YOD, HE, VAU, HE, bless in Thy Name this covering which I hold as Thou hast blessed the Mantle of Elijah in the hands of Elisha, so that being covered by Thy Wings, nothing may be able to injure me, even as it is said: “He shall hide thee under His wings and beneath His feathers shall thou trust, His truth shall be thy shield and buckler.”

After the prayer you are to fold it up while saying RECABUSTIRA, CABUSTIRA, BUSTIRA, TIRA RA, A and when you are ready to use it you are to wait until a full or new moon and only use it from midnight to daybreak. Before you use it you are to write the following characters on parchment colored azure blue and with a pen made from the feather of a dove.

magic carpet

You are then to take it to the spot where you want to find treasure or any secluded place and cover yourself with the carpet and have a censer with incense. You are to prostrate your self on the ground towards the east and while "holding thy wand upright, against which to rest thy chin" you are to hold the parchment against your forehead with your right hand and say the following words and afterwards you will distinctly hear the answer that you seek:

VEGALE, HAMICATA, UMSA, TERATA, YEH, DAH, MA, BAXASOXA, UN, HORAH, HIMSERE; O God the Vast One send unto me the Inspiration of Thy Light, make me to discover the secret thing which I ask of Thee, whatsoever such or such a thing may be, make me to search it out by the aid of Thy holy Ministers RAZIEL, TZAPHNIEL, MATMONIEL; Lo, Thou hast desired truth in the young, and in the hidden thing shalt Thou make me known wisdom. RECABUSTIRA, CABUSTIRA, BUSTIRA, TIRA, RA, A, KARKAHITA, KAHITA, HITA, TA.

How To Render Thyself Master of a Treasure Possessed by the Spirits.

Before giving instructions for petitioning the gnomes for locations of the "treasures of the earth" it gives a warning that the many spirits of the earth can possibly kill the seeker if they become greedy but will not be harmed if used for a good end.

On a Sunday before sunrise between July 10th and August 20th when the Moon is in the constellation of Leo you are to go to the location where you wish to find treasure (having got this information from the spirits or otherwise) and inscribe a circle around the area with the Magical Sword. You are then to incense it 3 times during the day, using incense that corresponds to the day, and robe yourself in the proper vestments and suspend an oil lamp above the area. The oil should be mixed with the fat of a man who has died in the month of July and the wick should be made of the cloth in which he was buried. The workmen should wear a girdle made from the skin of a goat that has been newly slain with the following characters written on it in the blood of the man who supplied the fat.

girdle treasure

The workmen are then to start digging for treasure taking care not to be disturbed by any spectres that may appear. If they are not able to finish working in a single day you are to cover the opening with wood and about six inches of dirt over it. When you return the next day you are to be in the same rainments and have the Magic Sword during the entire operation. After you have finished you are to say this prayer:

ADONAI, ELOHIM, EL, EHEIEH ASHER EHEIEH, Prince of Princes, Existence of Existences, have mercy upon me, and cast Thine eyes upon Thy Servant (N.), who invokes Thee most devoutedly, and supplicates Thee by Thy Holy and tremendous Name Tetragrammaton to be propitious, and to order Thine Angels and Spirits to come and take up their abode in this place; O ye Angels and Spirits of the Stars, O all ye Angels and Elementary Spirits, O all ye Spirits present before the Face of God, I the Minister and faithful Servant of the Most High conjure ye, let God himself, the Existence of Existences, conjure ye to come and be present at this Operation, I, the Servant of God, most humbly entreat ye. Amen.

After filling the hole you are to give the License to Depart:

O ye good and happy Spirits, we thank ye for the benefits which we have just received from your liberal bounty; depart ye in peace to govern the Element which God hath destined for your habitation. Amen.

Of the Experiment of Seeking Favour and Love.

This experiment instructs to use all of the methods as directed in other chapters if things such as planetary timing, writing, sprinkling with holy water etc. are required. This seems to allude to other experiments or instructions that were not included in Mathers' Key and it is noted elsewhere that he intentionally left things out he thought were related to "black magic." At the end of the chapter it does give writing to use for obtaining grace and love. This, I'm assuming, would be written on prepared parchment under the day and hour recommended for that kind of working.


You would then perfume it while saying over it the following oration:

O ADONAI, most Holy, Most Righteous, and most Mighty God, Who hast made all things through Thy Mercy and Righteousness wherewith Thou art filled, grant unto us that we may be found worthy that this Experiment may be found consecrated and perfect, so that the Light may issue from Thy Most Holy Seat, O ADONAI, which may obtain for us favor and love. Amen.

After completing this you are to wrap it in clean silk (prepared as directed in the other chapters) and bury it for a day and a night at a junction of four crossroads. When you are ready to use it you are to dig it up and hold it in your right hand while seeking what you desire.

How Operations of Mockery, Invisibility, and Deceit Should be Prepared.

This final experiment is to be done during the usual times using instruments as described in the other chapters. It states it should be written on new parchment using the blood of a bat to write the characters (with the Pen of Art of course). The words should be written on the Parchment and also said with a loud voice:

ABAC, ALDAL, IAT, HUDAC, GUTHAC, GUTHOR, GOMEH, TISTATOR, DERISOR, DESTATUR, come hither all ye who love the times and places wherein all kinds of mockeries and deceits are practiced. And ye who make things disappear and who render them invisible, come hither to deceive all those who regard these things, so that they may be deceived and that they may seem to see that which they see not and hear that which they hear not, so that their senses may be deceived, and that they may behold that which is not true. Come ye then hither and remain, and consecrate this enchantment, seeing that God the Almighty Lord hath destined ye for such.

The Key of Solomon the King - Book I: Chapter XVIII

This chapter seems to pick up where Chapter VIII left off. Chapters VIX-XVII almost seem to be out of place, although clearly part of Solomonic Magic, it's almost as if they were interjected as an aside. The Key in general seems to be out of order in that it has instructions for performing a complete ceremony before giving instructions on how to create the required implements and side tracking into a series of separate magical "spells" before continuing with the topic of Pentacles. This last chapter of Book I explains more about the use and power of the Pentacles. It states that the Pentacles are made for the purpose of "striking terror into the Spirits and reducing them to obedience" but also provides protection against all manner of dangers, poison, etc.

It further states that Pentacles are usually made of metal that corresponds to the Planet they are under, being engraved on the day and hour of the Planet. If they are engraved on Metal then you do not need to employ the planetary colors however if you are using Parchment it should be properly prepared and written/drawn using appropriately colored ink which corresponds to the Planet. This is actually in contrast with Chapter VIII which states you should only use "Gold, Cinnabar or Vermilion Red, and celestial or brilliant Azure Blue" when creating the Pentacles on Parchment. Planetary correspondences are listed below:

Saturn = Lead, Black

Jupiter = Tin, Celestial Blue

Mars = Iron, Red

Sun = Gold, Yellow (Gold) or Citron

Venus = Copper, Green

Mercury = "mixture of Metals"1, mixed colors

Moon = Silver, Silver or Argentine Earth

It states that the size of the Pentacles is not important and goes on to explain that this science "is entirely mysterious and occult" and instructions should be done as given without argument or deliberation it being "sufficient to believe firmly" for the operations to succeed. It also instructs "never to forget the burning of Incense, nor to employ anything beyond that which hath already been taught" reiterating the importance of following instructions. It also encourages to "make thy friends partakers" of the science but also not to profane that which is Divine, I assume this means to be judicious of who you share this knowledge with and also states never to "lavish these things among the ignorant." It goes on to admonish the magician to "Adore and revere the Most Holy Names of God which are found in these Pentacles and Characters" and above all to remember to be pure in mind and body and never neglect any of the preparations or procedures.

This last Chapter of Book I finally ends with some strong words of warning:

"Accursed be he who undertaketh our Art without having the qualities requisite to thoroughly understand our Key, accursed be he who invoketh the Name of God in vain, for such an one prepareth for himself the punishments which await the unbelievers, for God shall abandon them and relegate them unto the depths of Hell amongst the impure Spirits. For God is great and Immutable, He hath been for ever, and He shall remain even unto the end of the Ages. ACCURSED BE HE WHO TAKETH THE NAME OF GOD IN VAIN! ACCURSED BE HE WHO USETH THIS KNOWLEDGE UNTO AN EVIL END, BE HE ACCURSED IN THIS WORLD AND IN THE WORLD TO COME. AMEN. BE HE ACCURSED IN THE NAME WHICH HE HATH BLASPHEMED!"

The End of Book I

The Key of Solomon the King - The Holy Pentacles

mystical figure solomon

The Key of Solomon is divided into two books but between those "books" are "The Holy Pentacles", which are the Pentacles alluded two in the chapters in Book I. There are Pentacles for each Planet, seven for Saturn, Jupiter, Mars & the Sun, five for Venus and Mercury and six for the Moon. For this section I will simply list the Pentacles and their uses, S.L. MacGregor Mathers gives "notes" on most of the Pentacles and I recommend referring to his Key for these notes.

Pentacles of Saturn

saturn 1 small
The First Pentacle of Saturn
This Pentacle is of great value and utility for striking terror into the Spirits. Wherefore, upon its being shown to them they submit, and kneeling upon the earth before it, they obey.
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The Second Pentacle of Saturn
This Pentacle is of great value against adversaries; and of especial use in repressing the pride of the Spirits.
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The Third Pentacle of Saturn
This should be made within the Magical Circle, and it is good for use at night when thou invokest the Spirits of the nature of Saturn.
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The Fourth Pentacle of Saturn
This Pentacle serveth principally for executing all the experiments and operations of ruin, destruction, and death. And when it is made in full perfection, it serveth also for those Spirits which bring news, when thou invokest them from the side of the South.
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The Fifth Pentacle of Saturn
This Pentacle defendeth those who invoke the Spirits of Saturn during the night; and chaseth away the Spirits which guard treasures.
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The Sixth Pentacle of Saturn
Around this Pentacle is each Name symbolized as it should be. The person against whom thou shalt pronounce it shall be obsessed by Demons.
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The Seventh and Last Pentacle of Saturn
This Pentacle is fit for exciting earthquakes, seeing that the power of each order of Angels herein invoked is sufficient to make the whole Universe tremble.

Pentacles of Jupiter

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The First Pentacle of Jupiter
This serveth to invoke the Spirits of Jupiter, and especially those whose Names are written around the Pentacle, among whom Parasiel is the Lord and Master of Treasures, and teacheth how to become possessor of places wherein they are.
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The Second Pentacle of Jupiter
This is proper for acquiring glory, honors, dignities, riches, and all kinds of good, together with great tranquillity of mind; also to discover Treasures and chase away the Spirits who preside over them. It should be written upon Virgin Parchment, with the pen of the swallow and the blood of the screech-owl.
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The Third Pentacle of Jupiter
This defendeth and protecteth those who invoke and cause the Spirits to come. When they appear show unto them this Pentacle and immediately they will obey.
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The Fourth Pentacle of Jupiter
It serveth to acquire riches and honor, and to possess much wealth. Its Angel is Bariel. It should be engraved upon silver in the day and hour of Jupiter when he is in the Sign Cancer.
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The Fifth Pentacle of Jupiter
This hath great power. It serveth for assured visions. Jacob being armed with this Pentacle beheld the ladder which reached unto heaven.
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The Sixth Pentacle of Jupiter
It serveth for protection against all earthly dangers, by regarding it each day devoutedly and repeating the versicle which surroundeth it. "Thus shalt thou never perish."
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The Seventh and Last Pentacle of Jupiter
It hath great power against poverty, if thou considerest it with devotion, repeating the versicle. It serveth furthermore to drive away those Spirits who guard treasures, and to discover the same.

Pentacles of Mars

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The First Pentacle of Mars
It is proper for invoking Spirits of the Nature of Mars, especially those which are written in the Pentacle.
mars 2 small
The Second Pentacle of Mars
This Pentacle serveth with great success against all kinds of diseases, if it be applied unto the afflicted part.
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The Third Pentacle of Mars
It is of great value for exciting war, wrath, discord, and hostility; also for resisting enemies, and striking terror into rebellious Spirits; the Names of God the All Powerful are therein expressly marked.
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The Fourth Pentacle of Mars
It is of great virtue and power in war, wherefore without doubt it will give thee victory.
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The Fifth Pentacle of Mars
Write thou this Pentacle upon Virgin Parchment, because it is terrible unto the Demons, and at its sight and aspect they will obey thee, for they cannot resist its presence.
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The Sixth Pentacle of Mars
It hath so great virtue that being armed therewith, if thou art attacked by any one, thou shalt neither be injured nor wounded when thou fightest with him, and his own weapons shall turn against him.
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The Seventh and Last Pentacle of Mars
Write thou this upon Virgin Parchment Paper with the blood of a bat, in the day and hour of Mars; and uncover it within the Circle, invoking the Demons Spirits of the Nature of Mars, especially those which are written in the whose Names are therein written; and thou shalt immediately see hail and tempest.

Pentacles of the Sun

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The First Pentacle of the Sun
The Countenance of Shaddai the Almighty, at whose aspect all creatures obey, and the Angelic Spirits do reverence on bended knees.
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The Second Pentacle of the Sun
This Pentacle, and the preceding and following, belong to the nature of the Sun. They serve to repress the pride and arrogance of the Solar Spirits, which are altogether proud and arrogant by their nature.
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The Third Pentacle of the Sun
This serveth in addition (to the effects of the two preceding) to acquire Kingdom and Empire, to inflict loss, and to acquire renown and glory, especially through the Name of God, Tetragrammaton, which therein is twelve times contained.
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The Fourth Pentacle of the Sun
This serveth to enable thee to see the Spirits when they appear invisible unto those who invoke them; because, when thou hast uncovered it, they will immediately appear visible.
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The Fifth Pentacle of the Sun
It serveth to invoke those Spirits who can transport thee from one place unto another, over a long distance and in short time.
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The Sixth Pentacle of the Sun
It serveth excellently for the operation of invisibility, when correctly made.
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The Seventh and Last Pentacle of the Sun
If any be by chance imprisoned or detained in fetters of iron, at the presence of this Pentacle, which should be engraved in Gold on the day and hour of the Sun, he will be immediately delivered and set at liberty.

Pentacles of Venus

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The First Pentacle of Venus
This and those following serve to control the Spirits of Venus, and especially those herein written.
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The Second Pentacle of Venus
These Pentacles are also proper for obtaining grace and honor, and for all things which belong unto Venus, and for accomplishing all thy desires herein.
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The Third Pentacle of Venus
This, if it be only shown unto any person, serveth to attract love. Its Angel Monachiel should be invoked in the day and hour of Venus, at one oclock or at eight.
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The Fourth Pentacle of Venus
It is of great power, since it compels the Spirits of Venus to obey, and to force on the instant any person thou wishest to come unto thee.
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The Fifth and Last Pentacle of Venus
When it is only showed unto any person soever, it inciteth and exciteth wonderfully unto Love.

Pentacles of Mercury

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The First Pentacle of Mercury
It serveth to invoke the Spirits who are under the Firmament.
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The Second Pentacle of Mercury
The Spirits herein written serve to bring to effect and to grant things which are contrary unto the order of Nature; and which are not contained under any other head. They easily give answer, but they can with difficulty be seen.
mercury 3 small
The Third Pentacle of Mercury
This and the following serve to invoke the Spirits subject unto Mercury; and especially those who are written in this Pentacle.
mercury 4 small
The Fourth Pentacle of Mercury
This is further proper to acquire the understanding and Knowledge of all things created, and to seek out and penetrate into hidden things; and to command those Spirits which are called Allatori to perform embassies. They obey very readily.
mercury 5 small
The Fifth and Last Pentacle of Mercury
This commandeth the Spirits of Mercury, and serveth to open doors in whatever way they may be closed, and nothing it may encounter can resist it.

Pentacles of the Moon

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The First Pentacle of the Moon
This and the following serve to call forth and invoke the Spirits of the Moon; and it further serveth to open doors, in whatever way they may be fastened.
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The Second Pentacle of the Moon
This serveth against all perils and dangers by water, and if it should chance that the Spirits of the Moon should excite and cause great rain and exceeding tempests about the Circle, in order to astonish and terrify thee; on showing unto them this Pentacle, it will all speedily cease.
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The Third Pentacle of the Moon
This being duly borne with thee when upon a journey, if it be properly made, serveth against all attacks by night, and against every kind of danger and peril by Water.
moon 4 small
The Fourth Pentacle of the Moon
This defendeth thee from all evil sources, and from all injury unto soul or body. Its Angel, Sophiel, giveth the knowledge of the virtue of all herbs and stones; and unto whomsoever shall name him, he will procure the knowledge of all.
moon 5 small
The Fifth Pentacle of the Moon
It serveth to have answers in sleep. Its Angel Iachadiel serveth unto destruction and loss, as well as unto the destruction of enemies. Thou mayest also call upon him by Abdon and Dal against all Phantoms of the night, and to summon the souls of the departed from Hades.
moon 6 small
The Sixth and Last Pentacle of the Moon
This is wonderfully good, and serveth excellently to excite and cause heavy rains, if it be engraved upon a plate of silver; and if it he placed under water, as long as it remaineth there, there will be rain. It should be engraved, drawn, or written in the day and hour of the Moon.

The Key of Solomon the King - Book II: Chapter I

Prefatory Note

Book II starts with a "prefatory note" that admonishes the reader to "take great heed and care" to not let the Key fall into the hands of the "foolish, the stupid, and the ignorant." There are several similar warnings throughout the Key (and other Grimoires) that have strong words against sharing the text with the "profane" and often insist it should be kept secret. However in Chapter VIII the Key also says "I order thee not to bury this Science, but to make thy friends partakers in the same, subject, however, to the strict command never to profane the things which are Divine." 

It seems that the general idea is to keep this knowledge away from people who might dabble in it and who may not treat it with proper respect. The language is quite strong regarding the importance of keeping the material secret except from those you feel are trustworthy. I personally happen to take the Grimoires seriously and have spent a considerable amount of time debating whether to make my research public or keep it for my personal use only. Since most of the Grimoires are only a google search away and many books on the subject are available for purchase by anyone I feel it won't do any additional harm to make my findings public, and may possibly help those interested to work in a proper way as far as can be expected in modern times.

Chapter I

Chapter I in Book II continues to give more detail on which days and hours one should perform certain types of operations. Any operation that is unclear as to what Planet it should be worked under should be done under Mercury (Wednesday) at the 8th, 16th, or 23rd hour. If the day but not the time is specified then it should be done at night since Spirits are more likely to appear "during the peaceful silence of night than during the day."

It states that for all operations the weather should be "clear, serene, mild, and pleasant weather, without any great tempest or agitation of the air" and the Moon should be visible in the sky and be waxing, in equal number of degrees with the Sun. Ideally the Moon should between it's first quarter and full and in a fiery Sign, especially Aries or Leo. It then gives instructions for different types of operations, which I've listed below.

Operations relating to anything that has been stolen:

  • Should be performed on a Monday (The Moon).
  • The Moon should be waxing.
  • Should be done between the first and 8th hour of the day, or if at night then the 3rd or 5th hour of night. This would be the 3rd or 5th planetary hour after sunset, but daytime is preferable.

Operations relating to Invisibility:

  • Moon should be in Pisces.
  • Should be performed on a Tuesday (Mars).
  • If done by day they should be the 1st, 2nd, or 3rd Planetary hours, if by night they should only be done until the 3rd hour.

Operations seeking Love, Grace, or Favor:

  • Moon should be in Gemini
  • Should commence on the first hour of the Sun (Sunday) and continue for 8 planetary hours.
  • Also can be done on the first hour of Venus.1

Operations of Destruction and Desolation:

  • Should be done on a Saturday (Saturn).
  • Should be done on the 1st, 8th or 15th hour if during the dayor from the 1st to 8th hour of Night.

Operations of Games, Raillery, Deceit, Illusion, and Invisibility:

  • Should be done on a Friday (Venus).
  • Should be done on the 1st or 8th hour during the day and if by night should be done on the 3rd and 7th.

It goes on to describe Spirits as being made of either Water, Wind, Earth, Clouds, Solar Vapors, and Fire and gives the directions they should be invoked in. It also gives some clues as to their nature, Spirits of Fire come "always with great noise, and with the terrible nature of fire", Spirits of Water come with "great rains, thunder, hail, lightning, thunder-bolts, and the like", Spirits of Clouds come with a "great deformity, in a horrible form, to strike fear into the invocator, and with an exceeding great noise", however Spirits of the Wind come with "exceeding swift motion, and whensoever those which are created from Beauty appear, they will show themselves in a fair and agreeable form", Spirits of the Vapors of the Sun come with "a very beautiful and excellent form, but filled with pride, vanity and conciet" and also "show great ostentation and vainglory in their dress, and they rejoice in many ornaments" and should only be invoked in mild and serene weather.

It then gives directions for invoking Spirits which should be generally invoked in the East but those of Wind should be invoked in the South and those of Love should be invoked in the North. 

The Key says "they should be performed until the eighth hour of the same day, commencing with the first hour of the Sun; and from the first hour of Venus unto the first hour of the same day of Venus." but I'm not sure what this means exactly.

2 I'm assuming the 15th hour here refers to 3pm rather than the 15th planetary hour since there are only 12 planetary hours for day and 12 for night.

The Key of Solomon the King - Book II: Chapters II & III

Chapter II expresses the importance of clearing your mind and planning your operation (observing the best astrological times), including writing it out on paper with conjurations and prayers. This should be written with consecrated ink and the consecrated pen in the magical book described later.

It describes finding a place to perform the operation, hidden away and private, and then take a bath in exorcised water while saying a prayer. After immersing fulling the water and drying off you are to wear the clean white linen garments for at least 3 days. This seems to be a shortened version of the 9 day regime from Book I. During this time you are to "abstain from all idle, vain, and impure reasonings, and from every kind of impurity and sin", which will be described further in Chapter III, and say a prayer throughout the day. You are you say it once in the morning, twice at noon, three times in the afternoon, four times in the evening and five times before going to bed, and this you will do during the 3 days after the bath. It  also notes that you should start the operation at the appointed hour but can continue into succeeding hours since the "energy" of the operation will carry throughout the subsequent planetary hours. 

Chapter III recommends having 3 companions to accompany the magician (often referred to as the "exorcist") in the circle and if no companions then a "faithful and attached dog" should accompany the magician. If accompanied by companions then they should be "bound by oath to do all that the Master shall order" lest they "shall suffer and endure many pains" or even die. The magician is instructed to pour exorcised water over the heads of the companions while in the nude. The idea is that it runs down from the crown of the head to the feet, while he/she is doing this a prayer is said. After this they are to follow the same 3 (or perhaps 9) day regime as the magician.

If having a dog as a companion you are to bathe the dog thoroughly in exorcised water and say a conjuration over him/her and finally perfume the dog. It also has instructions for using a young boy or girl as a companion in the circle, often young children were employed for the clairvoyant abilities in magical workings.

After this the magician and companions are to have the consecrated pentacles on hand and covered with a silk which will allow them to operate "without fear or terror, and they shall be exempt and free from all perils and dangers" if they follow instructions.  

The Key of Solomon the King - Book II: Chapters IV & V

Chapter IV again describes the nine-day regime that should be undertaken before an operation is performed, noting that both the magician and any companions should abstain from over eating and drinking, and "all things unlawful, and from every kind of impiety, impurity, wickedness, or immodesty, as well of body as of soul" and other similar stipulations. This chapter gives a conjuration that should be done once in the morning and twice in the evening on each day of the regime, I presume. During the last three days you and any companions are to fast, eating only bread and water once a day. Much of this chapter is a repetition of earlier descriptions in the first book but with a few added details.

Chapter V gives instructions for the baths that the magician and companions should take. While you are disrobing you are to recite Psalms 14 or 53, 27, 54, 81, and 105. While bathing you are to recite the exorcism and then repeat a series of Holy Names until clean. After getting out of the bath you are to sprinkle yourself again with exorcised water then while putting on the vestments you are to say Psalms 102, 51, 4, 30, 119, Mem, 97, 114, 126, 139 and then recite a short prayer.

Then you are to take the salt and bless it by reciting a benediction over it and say Psalm 103, then cast the salt into the bath, disrobe again and recite more Holy Names, then once again return to the bath and recite Psalm 104 and 81. After this you may get out of the bath and robe yourself with all the vestments and proceed with the operation.

The Key of Solomon the King - Book II: Chapter VI

shoes garments crown figuresChapter VI gives instructions on how the "Garments and Shoes of the Art" as well as the Crown should be made. The garments should be made of linen, or silk if available, if made of linen then the thread should be spun by a "young maiden" as should most other accessories that use thread. The Garments should have figures embroidered in red silk with the "Needle of Art" and the shoes should also be white with figures emboidered in red silk.

It states that the shoes or boots should be made of white leather and indicates you should make them during the 9 day purification regime as well as clean all instruments to be used.

The magician and any companions should have a "Crown made of Virgin Parchment", the magician's crown should have written in hebrew IHVH on the front, ADNI on the back, EL on the right, and ALHIM on the left. The companions should have other figures written in scarlet on their crowns. The Key doesn't specify what color the magicians figures should be written so I assume they should be scarlet as well.

While the magician and companions clothe themselves with those vestments they are to recite Psalm 15 then say a short invocation and continue reciting Psalms 131, 137, 117, 67, 68 & 127. After which they are to perfume themselves and take the consecrated water and hyssop and sprinkle themselves. It also says that garments of "Levites or of the Priests" would be all the better to use.


The Key of Solomon the King - Book II: Chapters VII & VIII

Chapter VII describes the places that are best suited to perform Solomonic operations, places that are "concealed, removed and separated from the habitations of men" such as "old and deserted houses" or "mountain, caves, caverns, grottos, gardens, orchards." Among those types of places it states that the best are at a crossroads during the "depth and silence of night" however if you cannot perform the operations at a place such as those listed then a private room in your house will be sufficient.

The area should be thoroughly cleaned and while cleaning it you should recite Psalms 2, 67 and 54. After cleaning the area you should "perfume it with the odours and suffumigation of the Art" and sprinkle the water and hyssop. When you are ready to perform the operation you should recite a prayer in a "low and distinct voice" on the way to the location, sprinkling the path with water and hyssop on the way. 

Instructions are given for assigning tasks to the magician's companions, the first is to bear the censor, fire and incense, the second is to carry the book, paper, pen, ink and various perfumes. The third is to bear the knife and sickle, the master is to bear the staff and wand. When they have arrived at the appointed place the magician will take the sickle or knife and create the circle then sprinkle it with the water and hyssop.

Directly after this there are given instructions for having a wooden trumpet with Hebrew lettering on one side and figures on the other. The trumpet should be sounded to the four quarters of the Universe (East, South, West, North) and then say an invocation, renew the circle and proceed with the operation.

trumpet figures

Chapter VIII explains that in order carry out the operations several instruments are needed: a knife with a white hilt, a knife with a black hilt, and a short lance. The white handled knife is to have figures engraved on the handle, but it says to write the Hebrew names of God, AGLA and ON, on the blade with the pen and ink starting from the end of the blade writing towards the handle.

At first glance it would seem silly to try writing on a blade with a dip pen and ink but in other manuscripts the recipe to make ink includes blood as the main ingredient. Writing something in blood on a blade (especially from medieval times) would certainly stain the blade. The knife should be made in the day and hour of Mercury when Mars is in the sign of the Ram or in Scorpio and the Moon is waxing. The knife blade and handle should be dipped in the blood of a gosling and the "juice of the pimpernel" after which it should be perfumed with the "perfumes of the Art" and wrapped in white silk. This knife can be used for all operations except making the circles.

The knife with the black handle is to be used to make the circles and can be used to "to strike terror and fear into the Spirits" it should be made the same way but should be done in the day and hour of Saturn and dipped in the blood of a black cat and the "juice of hemlock", Hebrew names of God and figures should be engraved on the blade and handle as before and should be wrapped in black silk.

black white knife

This chapter also describes a Scimitar, Sickle, Dagger, Poniard, and Lance to be created in the same way on the day and hour of Mercury, dipped in the blood of a magpie and the juice of the herb Mercury. They should have white handles made of boxwood "cut at a single stroke from the tree, at the rising of the Sun, with a new knife, or with any other convenient instrument." The characters should be written on them as well as being perfumed according to the usual method and wrapped in silk.

scimitar sickle dagger poniardThe staff should be made of elderwood, cane, or rosewood and the wand should be made of hazel or nut wood. Both should be cut with a single stroke on the day and hour of Mercury at sunrise and should be from wood of one year's growth. The characters should be written or engraved (also during the day and hour or mercury) thereon and an invocation is to be recited over it, finally finishing it up by perfuming and consecrating it.

To create the magical sword you should take a new sword, clean and polish it on the day of mercury during the first or fifteenth hour and engrave Divine names on both sides (YOD HE VAU HE, ADONAI, EHEIEH, YAYAI on one side and ELOHIM GIBOR on the other), then sprinkle it with holy water, perfume it, and then recite a conjuration over it. It should be wrapped in silk as the other items also. This chapter also contains instructions for creating 3 swords for the magicians companions which are made in the same way but with different names engraved on them.

Finally instructions for creating the Burin, or engraver, are given. Under the day and hour of either Mars or Venus you are to engrave the characters, sprinkle it with holy water, cense it, then say a prayer over it and finally cense it one more time. The needle (for embroidering) is to be made the same way.

sword staff burin lance wand Below are the characters that are used to create swords for the magicians companions.

companion swords


The Key of Solomon the King - Book II: Chapters IX & X

This chapter describes how to construct the magic circle with the tools described in the previous chapter. You are to take the sickle or scimitar and stick it into the ground where the center of the circle is to be then take the 9 foot cord and use it to trace out a circle with the sword or black handled knife. This will be a rather large circle, 18 feet in diameter, obviously meant to be traced in the ground outdoors.

Within this circle you are to divide it into 4 sections marking out the directions of east, west, north, south, then trace another circle around the first circle but leave a space open in the north so that you may enter and leave the circle. You are to trace a third circle another foot out from the second circle, leaving a space in the north to enter and leave as before. Past the third circle you are to trace pentagrams "with the Symbols and Names of the Creator therein" although these names are not shown in the diagram. You are then to trace a square so that the angles enclose the pentagrams, then trace another square which has sides touching the angles of the first square and angles pointing toward the cardinal directions. At each of the corners of these squares you are to use them as the center of smaller circles where you will place standing incense burners.

Once the circle is constructed the magician is to "assemble his Disciples, exhort, confirm, and cheer them" and position them in the four quarters of the circle, armed with a sword in their hand. After this the magician will leave the circle through the opening to light the incense burners with the exorcised incense in them then return through the opening, carefully closing the circle behind him. After entering he is to take the trumpet and incense the four quarters of the circle then perform the incantations, after this he is to sound the trumpet and proceed with the invocations to conjure the spirit.

solomonic circle 

The next chapter describes how to create and exorcise incense. It states that sweet smelling incenses are used to attract good spirits and drive away evil spirits while foul smelling incenses will do the opposite. To create a general incense for good spirits "take thou aloes, nutmeg, gum benjamin, musk, and make a mixture which will give off a good perfume", over which you will say an exorcism then sprinkle it with Holy Water and keep them wrapped in silk or a box for that purpose. 

When you are ready to use the incense you are to first light the fire, then say an exorcism for the fire, after which you will put the incense on the fire/charcoal. It then gives an exorcism for "fumigations of evil odour" so I'm assuming sweet smelling incesnse is exorcised before being burned while foul smelling incense is exorcised after being put on the fire/charcoal.

The Key of Solomon the King - Book II: Chapters XI-XIII

Chapter eleven gives instructions on how to create the Aspergillum as well as Holy Water. To create the Aspergillum take 9 herbs: Vervain, Fennel, Lavender, Sage, Valerian, Mint, Garden-Basil, Rosemary, and Hyssop. The herbs are to be gathered on a day and hour of Mercury when the Moon is increasing, then bundled together and bound with "thread spun by a young maiden." The handle should be made of wood and the below characters are to be engraved on both sides.


It's interesting to note that there are no special consecrations or ceremonies necessary to make the Aspergillum making this tool a good place to start as all other tools require its use.

To create Holy Water you are to light incense on the day and hour of Mercury then take salt and say a small invocation over it and cast the salt into a bowl of clear spring water. After casting the salt into the water you are to say Psalms 102,  54, 6, and 67 over the water. The Holy Water can be used to "chase away all Phantoms, and they shall be unable to hinder or annoy any" indicating that it is an excellent multi-purpose substance for cleansing areas of evil spirits.

Next are instructions for making candles as well as stressing the importance of candles in magical ritual. The candles should be made of "virgin wax" on the day and hour of Mercury while the Moon is increasing using wicks made by a "young girl" and should be a half a pound each. The characters below should be engraved with the dagger or burin.


After engraving the candles you are to say Psalms 151, 103 and 107 then say an invocation and excorcise the candles, and finally sprinkle the candles with Holy Water and incense them. There is also an invocation to be used when lighting the candles during rituals.

Chapter 13 instructs that after the Magician and companions have taken their place the Magician is to say an invocation, or exortation to his companions, after which they are to unveil the pentacles and show them to each quarter. When this happens there is supposed to be "noises and rushings" and the "Emperor of Spirits" will appear, after saying some words you are to present to him your and your companions petitions by placing the card (made of virgin parchment or paper) outside of the circle towards the "King or Prince of the Spirits" after which he will take it and "counsel with his Chiefs" and then return it and grant your wishes. 

The Key of Solomon the King - Book II: Chapters XIV-XVII

Chapter 14 describes how to create the Pen and Ink to be used in Solomonic Magic. You are to pluck the third feather from the right wing of a male gosling while saying a short invocation, then sharpen it with the penknife, perfume it with incense and sprinkle it with Holy Water after which you are to store in a "silken cloth." For some additional thoughts on the Pen see my article here.

It also gives instructions to make an inkstand which can be made out of clay or wood. In the day and hour of Mercury you are to engrave some hebrew lettering into the inkstand with the "burin of Art" (consecrated engraver). When putting the ink into the instand you are to exorcise it by saying an invocation while pouring it. It indicates that you may need to have several colors and for each color of ink you should "exorcise, perfume, and sprinkle them in the usual manner." This hints that you should perfume and sprinkle the inks when making them and keep them in separately engraved and consecrated inkwells.

hebrew inkstand

Chapter 15 describes another method of creating a pen from a Swallow or Crow feather. After plucking it you are to say an invocation over it and then sharpen it with the penknife and write on its side a hebrew name then say Psalms 133 and 117 over it.

crow pen

The next chapter gives instructions on how to exorcise a bat (or other animal) and drain blood from it for use in rituals and inks. You are to take an animal say an invocation over it to exorcise it then take a consecrated knife and pierce the vein in it's right wing draining the blood into a small vessel, after which you are to say an invocation over it and keep it for later use. Obviously I do not condone the use of animal blood or animal cruelty in any form, perhaps this would be acceptable in medieval times. I address this issue with medieval grimoires in the introduction.

The instructions in Chapter 17 for making and consecrating parchment are rather complicated and probably wouldn't be undertaken today however I will include the instructions for completeness. You are to read Psalm 72 then make a knife to slay the animal with by cutting a reed under the day and hour of Mercury with a single stroke using a new knife. While stripping the leaves from it yo are to say an invocation over it and carve hebrew lettering onto it and say another invocation over it.

reed hebrew

After creating the reed you are to flay the animal while saying an invocation over it, then take some salt and excorcise it with an invocation, rub the skin with the exorcised salt, and let it sit out in the sun for a day. Next you are to create a large "earthen vessel glazed within and without" for applying a lime solution to the skin with characters written on it. You will say an invocation while putting the powdered lime into the vessell and pour exorcised water into it. The skin should sit in the lime solution for 3 days and then scraped with the reed-knife.

lime vessel

After this you are to take a long hazel "wand" cut with a single stroke long enough to form a circle, stones, and cord spun by a young maiden. You are to consecrate the stones with a short invocation and then use the stones and cord to stretch the hide and say another invocation over the hide and let it stretch for 3 days out of direct sunlight. After the 3 days you are to cut the cords with the consecrated knife while saying an invocation, then perfume it and store it in silk. It also notes that a woman who as passed puberty should not look at the hide or it will lose it's virtue.

This chapter gives a second, and less satisfactory, method that can be used if the first method is too tedious. You take a piece of parchment, exorcise it, then write some sigils on it and hold it over incense while saying an invocation. After the invocation you are to say Psalms 72, 117, and 124 as well as the Benedicite Omnia Opera Domini. Finally you say an invocation over it and sprinkle it with Holy Water and keep it in silk. It also mentions you can use paper, satin, or silk with this method but it indicates that it is less satisfactory than the first method.

second parchment method

The Key of Solomon the King - Book II: Chapters XVIII-Conclusion

Chapter 18 gives instructions for maxing wax and clay. The wax should be fresh "from bees which have only made it for the first time" and the clay should be dug up, cleaned, and turned into paste using only your hands and without using any tools whatsoever. The clay also should not be stored but should be dug up fresh each time you wish to use it, perhaps to prevent it from drying out. When you are ready to make the clay or gather the wax you are to say a conjuration over it, then say Psalms 131, 15, 102, 8, 84, 68, 72, 133, 113, 126, 46, 47, 22, 51, 130, 139, 49, 110, and 53 and finally finish it off with a exorcism and sprinkle with Holy Water.

Chapter 19 gives instructions for creating steel instruments such as the burin or needle for sewing. They should be made under the day and hour of Jupiter and when it is finished you should say an invocation then read Psalms 3, 9, 31, 42, 60, 51, and 130. After reading the Psalms you are to perfume it and sprinkle it with Holy Water then say another short invocation over it.

Next are instructions for consecrating silk used to wrap items. You are to take silk of any color except black or grey and write the below characters on it then purfume it and sprinkle it with Holy Water and recite Psalms 82, 72, 134, and 64 over it and "put it aside for seven days with sweet spices" and use it to wrap all instruments of the Art.

silken cloth

Chapter 21 gives instructions on creating the Magical Book. It starts by giving instructions for use "whensoever in any Operation it is necessary to write Characters, and thou fearest that thou wilt fail" you should write Hebew names of God at the begining of the page and another Hebrew name at the end of the page. It further states that you should write the same characters "upon the wrapper in silk" then say an invocation.

writing hebrew

It further instructs you to create a book of 16 pages made of virgin parchment and write in red ink the "Prayers for all the Operations, the Names of the Angels in the form of Litanies, their Seals and Characters" after which you are to proceed with the consecration. You are to don your magical vestments and place the book on a small table covered in a white cloth, open it to the "Great Pentacle", which should be on the first page of the book, and hang a lighted lamp above it and surround the area with a white curtain. You will hold the book open and kneel down on your knees and say a prayer from Book I, Chapter 14. After saying the prayer you are to perfume it with incense that corresponds to the Planet of the day. After you have done this you will set it back on the table and repeat this ceremony for 7 days, keeping the lamp overhead burning day and night.

After accomplishing this you are to shut it up in a drawer under the table made especially for it. When you use the book you are to clothe yourself in the same vestments, light the lamp and say the same prayer as before. You are also to summon all the Angels and Spirits that are "written therein in the form of Litanies" with great devotion, repeating until they appear but being careful not to undertake anything "unclean or impure" or it will "only serve to chase them from thee; and it will be thereafter exceedingly difficult for thee to attract them for use for pure ends" but if done correctly they will be constrained to come.

The final chapter before the conclusion gives instructions for performing animal sacrifices to the spirits. I only document this for the sake of completeness and do not condone any kind of animal cruelty or sacrifice involving "blood" of any kind. The text itself even contains statements such as "they who sacrifice animals" hinting that perhaps even then it would be a bit much. It starts at the most extreme form (animal sacrifice) and continues until it describes sacrifices of "food and drink" which is more reasonable.

It states that sometimes black animals are sacrificed to evil spirits and white animals to good spirits, also that the animals should be virgin. When sacrificing blood it should be drawn from four legged animals or birds and if done an invocation should be said while drawing the blood and it should be perfumed and sprinkled with Holy Water. When making sacrifices of Fire, the type of wood should be chosen according to the spirit:

Juniper or pine for the Spirits of Saturn
Box or Oak for Jupiter
Cornel or Cedar for Mars
Laurel for the Sun
Myrtle for Venus
Hazel for Mercury
Willow for the Moon

When preparing sacrifices of Food and Drink it should be all prepared outside of the Circle. It states that meats should have a clean linen cloth placed over them with a clean white cloth beneath them served with fresh bread and good quality sparkling wine, however the foods and drink prepared should correspond with the Planetary forces, or Spirits and animals such as fowls or pigeons should be roasted with a vessel of clear and pure fountain water. Before bringing the offering into the Circle you should first perfume the room and sprinkle the food with Holy Water then summon the Spirits by saying:

In whatsoever place ye may be, ye Spirits, who are invited to this feast, come ye and be ready to receive our offerings, presents, and sacrifices, and ye shall have hereafter yet more agreeable oblations.

The conclusion to the Key of Solomon the King states that "if thou thoroughly instillest into thy memory, thou shalt be able, if it pleaseth thee, even to fly with the wings of the wind. But if thou takest little heed hereof, and despiseth this Book, never shalt thou attain unto the desired end in any Magical experiment or operation whatsoever." Hopefully these commentaries on the Key of Solomon the King will aid those who desire to "take heed" and perform serious, real, and devotional magic, or at least help you gain a slightly better understanding of the text. 

There is much Holy and Devotional work described in the pages of the Key as well as difficult, sometimes seemingly impossible, obstacles to overcome. There also contains much that will alarm a sensitive individual, and rightly so. These texts come from Renaissance and Medieval times and even so are only copies from even older manuscripts and traditions that likely date back to the ancient Greeks and Egyptians. We as modern scholars and practitioners of the Occult should try to extract what is good and pure and put it to good use while respecting the rights of others, including our four legged and feathered cousins. It is my firm belief that the good Spirits, the Spirits that are powerful because they are good, will help you in your life and reward you for this respect, but if you resort to cruelty and blood sacrifice your reward will be equally evil, the "power" only being an illusion ending in ruin and it always will. This is not to say we shouldn't put certain "evil spirits" to good use. The Goetic texts of Solomonic Magic are meant to do just that, legend has it that Solomon used the evil Goetic spirits to aid in building his Temple and so can we transmute that which is evil into good and profit thereby.

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