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THE LESSER KEY 7

This is He, Who having made Voice by His
Commandment, is Lord of All Things; King, Ruler
and Helper.

Hear Me, etc.

Hear Me: —

leou: Pur: lou: Pur: laot: laeo: loou: Abrasar:
Sabriam: Do: Uu: Adonaie: Ede: Edu: Angelos
ton Theon: Aniaia Lai: Gaia: Ape: Diathanna
Thorun.

I am He! the Bornless Spirit! having sight in
the feet: Strong, and the Immortal Fire!

I am He! the Truth!

I am He! Who hate that evil should be wrought
in the World!

I am He, that lighteneth and thundereth.

I am He, from Whom is the Shower of the Life
of Earth:

I am He, Whose mouth ever flameth:

I am He, the Begetter and Manif ester unto the
Light :

I am He; the Grace of the World:



f(



The Heart Girt with a Serpent'^ is My Name!



Come Thou forth, and follow Me: and make all
Spirits subject unto Me so that every Spirit of
the Firmament, and of the Ether: upon the Earth
and under the Earth: on dry Land, or in the
Water: of whirling Air or of rushing Fire: and
every Spell and Scourge of God, may be obedient
unto me!

lao: Sabao:
Such are the Words!






THE INITIATED INTERPRETATION OF
CEREMONIAL MAGIC.

It is loftily amusing to the student of Magical litera-
ture who is not quite a fool— and rare is such a com-
bination ! — ^to note the criticism directed by the Philistine
against the citadel of his science. Truly, since our child-
hood has ingrained into us not only literal belief in the
Bible, but also substantial belief in Alf Laylah wa
Laylah, and only adolescence can cure us, we are only
too liable, in the rush and energy of dawning manhood,
to overturn roughly and rashly both these classics, to
regard them both on the same level, as interesting docu-
ments from the standpoint of folk-lore and anthropology,
and as nothing more.

Even when we learn that the Bible, by a profound
and minute study of the text, may be forced to yield up
Qabalistic arcana of cosmic scope and importance, we
are too often slow to apply a similar restorative to the
companion volume, even if we are the luck holders of
Burton's veritable edition.



10 GK)ETIA

To me, then, it remains to raise the Alf Laylah wa
Laylah into its proper place once more.

I am not concerned to deny the objective reality of all
^'magicaV phenomena; if they are illusions, they are at
least as real as many unquestioned facts of daily life ;
and, if we follow Herbert Spencer, they are at least
evidence of some cause.^

Now, this fact is our base. What is the cause of my
illusion of seeing a spirit in the triangle of Art ?

Every smatterer, every expert in psychology, will
answer: **That cause lies in your brain.''

English children {pace the Education Act) are taught
that the Universe lies in infinite Space ; Hindu children,
in the Akasa, which is the same thing.

Those Europeans who go a little deeper learn from
Fichte, that the phenomenal Universe is the creation of
the Ego; Hindus, or Europeans studying under Hindu
Gurus, are told, that by Akasa is meant the Chitakasa.
The Chitakasa is situated in the ** Third Eye,'' i.e., in
the brain. By assuming higher dimensions of space, we
can assimilate this fact to Realism ; but we have no need
to take so much trouble.

This being true for the ordinary Universe, that all
sense-impressions are dependent on changes in the brain,*
we must include illusions, which are after all sense-
impressions as much as ** realities" are, in the class of
** phenomena dependent on brain-changes."

Magical phenomena, however, come under a special
sub-class, since they are willed, and their cause is the
series of **real" phenomena called the operations of
ceremonial Magic.

1 This, incidentally, is perhaps the greatest argument we pos-
sess, pushed to its extreme, against the Advaitist theories.

2 Thought is a secretion of the brain (Weissmann). Conscious-
ness is a function of the brain (Huxley).



THE LESSEE KE3Y 11

These consist of

(1) Sight.

The circle, square, triangle, vessels, lamps,
robes, implements, etc.

(2) Sound.

The invocations.

(3) Smell.

The perfumes.

(4) Taste.

The Sacraments.

(5) Touch.

As under (1).

(6) Mind.

The combination of all these and reflection on
their significance.

These unusual impressions (1-5) produce unusual
brain-changes; hence their summary (6) is of unusual
kind. Its projection back into the apparently phenome-
nal world is therefore unusual.

Herein then consists the reality of the operations and
effects of ceremonial magic,^ and I conceive that the
apology is ample, as far as the ** effects'' refer only to
those phenomena which appear to the magician himself,
the appearance of the spirit, his conversation, possible
shocks from imprudence, and so on, even to ecstasy on
the one hand, and death or madness on the other.

But can any of the effects described in this our book
Goetia be obtained, and if so, can you give a rational
explanation of the circumstances? Say you so?

I can, and will.

The spirits of the Goetia are portions of the human
brain.

1 Apart from its value in obtaining one-pointedness.



12 GK)ETIA

Their seals therefore represent (Mr. Spencer's pro-
jected cube) methods of stimulating or regulating those
particular spots (through the eye).

The names of God are vibrations calculated to estab-
lish:

(a) Greneral control of the brain. (Establishment of
functions relative to the subtle world.)

(6) Control over the brain in detail. (Rank or type
of the Spirit.)

(c) Control of one special portion. (Name of the
Spirit.)

The perfumes aid this through smell. Usually the
perfume will only tend to control a large area ; but there
is an attribution of perfumes to letters of the alphabet
enabling one, by a Qabalistic formula, to spell out the
Spirit's name.

I need not enter into more particular discussion of
these points ; the intelligent reader can easily fill in what
is lacking.

If, then, I say, with Solomon :

**The Spirit Cimieries teaches logic,'* what I mean is:

''Those portions of my brain which subserve the log-
ical faculty may be stimulated and developed by follow-
ing out the processes called *The Invocation of
Cimieries.' "

And this is a purely materialistic rational statement ;
it is independent of any objective hierarchy at all.
Philosophy has nothing to say; and Science can only
suspend judgment, pending a proper and methodical
investigation of the facts alleged.

Unfortunately, we cannot stop there. Solomon prom-
ises us that we can (1) obtain information; (2) destroy
our enemies; (3) understand the voices of nature; (4)
obtain treasure; (5) heal diseases, etc. I have taken



THE LESSER KEY 13

these five powers at random ; considerations of space for-
bid me to explain all.

(1) Brings up facts from sub-consciousness.

(2) Here we come to an interesting fact. It is curious
to note the contrast between the noble means and the
apparently vile ends of magical rituals. The latter are
disguises for sublime truths. **To destroy our enemies"
is to realize the illusion of duality, to excite compassion.

(Ah! Mr. Waite, the world of Magic is a mirror,
wherein who sees muck is muck.)

(3) A careful naturalist will understand much from
the voices of the animals he has studied long. Even a
child knows the difference of a cat's miauling and purr-
ing. The faculty may be greatly developed.

(4) Business capacity may be stimulated.

(5) Abnormal states of the body may be corrected,
and the involved tissues brought back to tone, in obedi-
ence to currents started from the brain.

So for all other phenomena. There is no effect which
is truly and necessarily miraculous.

Our Ceremonial Magic fines down, then, to a series
of minute, though of course empirical, physiological ex-
periments, and whoso will carry them through intelli-
gently need not fear the result.

I have all the health, and treasure, and logic, I need;
I have no time to waste. ** There is a lion in the way.''
For me these practices are useless; but for the benefit
of others less fortunate I give them to the world, together
with this explanation of, and apology for, them.

I trust that the explanation will enable many students
who have hitherto, by a puerile objectivity in their view
of the question, obtained no results, to succeed ; that the
apology may impress upon our scornful men of science
that the study of the bacillus should give place to that



14 GOETIA

of the baculuniy the little to the great — ^how great one
only realizes when one identifies the wand with the
Mahalingam, up which Brahma flew at the rate of 84,000
yojanas a second for 84,000 mahakalpas, down which
Vishnu flew at the rate of 84,000 croces of yojanas a sec-
ond for 84,000 crores of mahakalpas — ^yet neither reached
an end.
But I reach an end.

Boleskine Htmse,
Foyers, N3.



PRELIMINARY DEFINITION OF MAGIC.

Lemegeton Yel Clavicula Salomonis Regis.

Magic is the Highest, most Absolute, and most Divine
Knowledge of Natural Philosophy/ advanced in its
works and wonderful operations by a right understand-
ing of the inward and occult virtue of things; so that
true Agents^ being applied to /proper Patients,* strange
and admirable effects will thereby be produced. Whence
magicians are profound and diligent searchers into Na-
ture ; they, because of their skill, know how to anticipate
an effort,* the which to the vulgar shall seem to be a
miracle.

Origen saith that the Magical Art doth not contain
anything subsisting, but although it should, yet that it
must not be Evil, or subject to contempt or scorn; and
doth distinguish the Natural Magic from that which is
Diabolical,

ApoUonius Tyannaeus only exercised the Natural
Magic, by the which he did perform wonderful things.

Philo Hebraeus saith that true Magic, by which we
do arrive at the understanding of the Secret Works of
Nature, is so far from being contemptible that the great-
est Monarchs and Kings have studied it. Nay! among
the Persians none might reign unless he was skilful in
this Great Art.

^This Preliminary Definition of Magic is found in very few
Codices, and is probably later than the l^dy of the work.
2 Or Actives.
8 Or Passives.
4 Or Effect.

15



16 GOETIA

This Noble Science often degenerateth, from Natutvl
becometh Diabolical, and from True Philosophy tumeth
Tinto Nigro'irumcy} The which is wholly to be charged
upon its followers, who, abusing or not being capable of
that High and Mystical Knowledge do immediately
hearken unto the temptations of Sathan, and are misled
by him into the Study of the Black Art. Hence it is
that Magic lieth under disgrace, and they who seek after
it are vulgarly esteemed Sorcerers.

The Fraternity of the Rosie Crusians thought it not
fit to style themselves Magicians, but father Philosophers.
And they be not ignorant Empiricks,^ but learned and
experienced Physicians, whose remedies be not only
Lawful but Divine.

THE BRIEF INTRODUCTORY DESCRIPTION.

(N.B. This is taken from several MS. Codices, of which
the four principal variations are here composed together
in parallel columns as an example of the close agreement
of the various texts of the Lemegeton.

For in the whole work the differences in the wording
of the various Codices are not sufficient to require the
constant giving of parallel readings; l^ut except in the
more ancient examples there is much deterioration in
the Seals and Sigils, so that in this latter respect the
more recent exemplars are not entirely reliable.)

Clavicula Salomonis Regis,

which containeth all the Names, Offices, and Orders of
all the Spirits that ever he had converse with, with the

1 Or the Black Art, as distinct from mere Necromancy, op
Divination by the Dead.

2 Or Quacks and Pretenders. Vide note on p. 10.



THE LESSEE KEY 17

Seals and Characters to each Spirit and the manner of
calling them forth to visible appearance :
In 5 partSy viz. :

(1) The First Part is a Book of Evil Spirits, called
GoETiAy showing how he bound up those Spirits, and
used them in general things, whereby he obtained great
fame.

(2) The Second Part is a Book of Spirits, partly
Evil and partly Good, which is named Theurgia-Qoetia,
all Aerial Spirits, etc.

(3) The Third Part is of Spirits governing the
Planetary Hours, and what Spirits belong to every
degree, of the Signs, and Planets in the Signs. Called
the Pauline Art, etc.

(4) The Fourth Part of this Book is - called
Almadel or Solomon, which containeth those Spirits
which govern the Four Altitudes, or the 360 Degrees of
the Zodiac.

These two last Orders of Spirits are Good, and to
be sought for by Divine seeking, etc., and are called
Theurgia.

(5) The Fifth Part is a Book of Orations and
Prayers that Wise Solomon used upon the Altar in the
Temple. The which is called Ars Nova, which was re-
vealed unto Solomon by that Holy Angel of Qod called
Michael; and he also received many brief Notes written
with the Finger of God, which were declared to him by
the said Angel with Claps of Thunder; without which
Notes King Solomon had never obtained his great knowl-
edge, for by them in a short time he knew all Arts and
Sciences both Good and Bad; from these Notes it is
called the Notary Art, etc.



18 GK)ETIA

The Whole Lemegeton or Clavicula.

Now this Book containeth all the Names, Orders, and
OflSces of all the Spirits with which Solomon ever con-
versed, the Seals and Characters belonging to each Spirit,
and the manner of calling them forth to visible appear*
ance:
Divided into 5 special Books or parts, viz. :

(1) The First Book, or Part, which is a Book con-
cerning Spirits of Evil, and which is termed The Qoetia
OP Solomon, sheweth forth his manner of binding these
Spirits for use in things divers. And hereby did he
acquire great renown.

(2) The Second Book is one which treateth of
Spirits mingled of Good and Evil Natures, the which is
entitled The Theurgia-GJoetia, or the Magical Wisdom
of the Spirits Aerial, whereof some do abide, but certain
do wander and abide not.

(3) The Thhu) Book, called Ars Paulina, or The
Art Pauline, treateth of the Spirits allotted unto every
degree of the 360 Degrees of the Zodiac ; and also of the
Signs, and of the Planets in the Signs, as well as of the
Hours.

(4) The Fourth Book, called Ars Almadel Salo-
MONis, or The Art Almadel op Solomon, concemeth
those Spirits which be set over the Quaternary of the
Altitudes.

These two last mentioned Books, the Art Pauline and
the Art Almadel, do relate unto Good Spirits alone,
whose knowledge is to be obtained through seeking unto
the Divine. These two Books be also classed together
under the Name of the First and Second Parts of the
Book Theurgia op Solomon.

(5) The Fifth Book of the Lemegeton is one of



THE LESSER KEY 19

Prayers and Orations. The which Solomon the Wise did
use upon the Altar in the Temple. And the titles hereof
be Ars Nova, the New Art, and Ars Notaria, the No-
tary Art. The which was revealed to him by Michael,
that Holy Angel of God, in thunder and in lightning,
and he further did receive by the aforesaid Angel certain
Notes written by the Hand of God, without the which
that Great King had never attained unto his great Wis-
dom, for thus he knew all things and all Sciences and
Arts whether Grood or Evil.

Clavicula Salomonis Regis,

which containeth all the Names, OflSces, and Orders of
all the Spirits with whom he ever held any converse;
together with the Seals and Characters proper unto each
Spirit, and the method of calling them forth to visible
appearance :
In 5 parts, viz. :

(1) The First Part is a Book of Evil Spirits, called
GoETiA, showing how he bound up those Spirits and used
them in things general and several, whereby he obtained
great fame.

(2) The Second Part is a Book of Spirits, partly
Evil and partly Good, which is called Theurgia-Goetia,
all Aerial Spirits, etc.

(3) The Third Part is of Spirits governing the
Planetary Hours, and of what Spirits do belong to every
Degree of the Signs, and of the Planets in the Signs.
This is called the Pauline Art, etc.

(4) The Fourth Part of this Book is called
Almadel op Solomon, the which containeth those Spirits
which do govern the Four Altitudes, or the 360 Degrees
of the Zodiac.

These two last Orders of Spirits are Good, and are



20 GOETIA

called Theubgu, and are to be sought for by Divine
seeking, etc.

(5) The Fifth Part is a Book of Orations and
Prayers which Wise Solomon did use upon the Altar in
the Temple. The which is called Ars Nova, the which
was revealed to Solomon by that Holy Angel of God
called Michael; and he also received many brief Notes
written with the Finger of (Jod, which were declared to
him by the said Angel with Claps of Thunder; without
which Notes King Solomon had never obtained his Great
Wisdom, for by them in short time he gained Knowledge
of all Arts and Sciences both Good and Bad ;. from these
Notes it is called the Notary Art, etc.

THE BOOK OF EVIL SPIRITS.

The Kj:y of Solomon, which contains all the names,
orders, and offices of all the Spirits that ever Solomon
conversed with, together with the Seals and Characters
belonging to each Spirit, and the manner of calling them
forth to visible appearance:
In 4 parts.

(1) The First Part is a Book of Evil Spirits, called
GoBTiA, showing how he bound up those Spirits and used
them in several things, whereby he obtained great fame.

(2) The Second Part is a Book of Spirits, partly
Good and partly Evil, which is named Theurgia-Goetia,
all Aerial Spirits, etc.

(3) The Third Part is a Book governing the Plane-
tary Houses, and what Spirits belong to every Degree of
the Signs, and Planets in the Signs. Called the Pauline
Art.

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