S5 Sloane Section numbers follow GH. For it is not possible that a wicked and unclean man should work truely in this art, for men are not bound to spirits, but the spirits are constrained against their wills to answer men that are cleansed or clean, and to fulfill their requests. Wherefore, we called a general council of all the masters. And he through the council of a certain angel whose name was Hocroel, did write seven volumes of art magic, giving to us the kernel, and to others the shells. Out of the which books he drew out 93 chapters, in the which is briefly contained 1.
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S5 Sloane Section numbers follow GH. For it is not possible that a wicked and unclean man should work truely in this art, for men are not bound to spirits, but the spirits are constrained against their wills to answer men that are cleansed or clean, and to fulfill their requests.
Wherefore, we called a general council of all the masters. And he through the council of a certain angel whose name was Hocroel, did write seven volumes of art magic, giving to us the kernel, and to others the shells. Out of the which books he drew out 93 chapters, in the which is briefly contained 1. And like as a father causes one of his sons to love another, even so does the master unite and knit together his disciples or scholars in concord and love, so that always the one shall help to bear the others burden, nor one shall not reveal the secrets of another, but they shall be faithful of one mind and concord, and he that he shall truely perform, observe, and keep every article of his oath.
And for this cause this [book] is called The Sworn Book. End of prologue. In the name off the almighty god or lorde Iesus christ the trew liuing god. I Honorius have thus appointed in my book the works of Solomon. I have first appointed the chapters that it may be the more plain. Here begins the chapters of the first work. The first chapter is of the composition of the great name of God, which the Hebrews call Schemhamphoras which consists of seventy-two letters: h.
The second chapter is of the vision of the Deity, The third of the knowledge of the devine power, The fourth of the forgiveness of sins, The fifth that a man should not fall into deadly sin, The sixth of the redemption of three souls out of Purgatory.
The chapters of the second worke. NOTE: This section is not really a conventional table of contents, but rather a summary of the various practical uses this magic can be employed for. All but a few of the topics are discussed in various ways in the subsequent text. See my printed edition pp. To deliver them that be in prison, To lock again the gates of the castle,1 To have all treasures metals, precious stones, and all other thinges hidden in the ground, Of the appearing of dead bodies that they seem to arise again and to speak, That you should think beasts to appear created againe of the earth But these two chapters have we taken away, because they be against the will of God.
Thus ends the notes of all the chapters. Better: To unlock bars and prisons. Note therefore that the first and chief principal or beginning is the Divine Majesty, and the true invocation must come from the very faith of the heart, the which faith the works shall declare. For Solomon said there is one only God, one might or power, one faith, of whom one work, one principal or beginning, and of whom the perfection and effect of every work comes, although this be divided into many parts.
For like as all the whole parts do savour and smell of the body, even so likewise of these things come all perfection and effect. For he destroyed our death and through his resurrection restored us again to life.
Some are celestial, some are of the air, and some are of the earth. Of the celestial, there are also two kinds. Some of them serve God only, and those are the nine orders of angels, that is to say, cherubin, seraphin, thrones, dominations, virtues, principates, potestates, archangels, and angels. Of whom it is to be spoken among mortal men, for they will not be constrained by any artificial power.
And therefore they ought not be invocated, for they always stand before the Divine Majesty, and are never separated from His presence. Yet because the soul of man was created with them, and to there likeness, looking to be rewarded with them may through the gift and grace of God, his body yet living behold the Divine Majesty, and with them to praise and to know God the creator, and this knowledge is not to know God in his majesty and power, but ever as Adam and the prophets did know him.
The pagans do sacrifice to the spirits of the air and of the earth, but they do not constrain or bind them, but the spirits do fain themselves to be bound by the words of their law, to the intent they may make them commit idolatry, and never turn to the true faith. And because their faith is nought, therefore their works are nought. He that will work after that man must forsake the living God, and must do sacrifice to spirits and idols. For it is faith that works in a man good or evil.
Wherefore it is said in the Gospel, "your faith has made you safe. And so in all angels they work imperfectly. Nor can they through their invocations bring any work to effect, except they believe in Christ. For it is said by the prophet, "when the king of kings and the Lord of Lords is come, then shall your annointing cease," which should never have ceased if they could have wrought effectually by this art.
And so theire works are nought. And although the Jews in that they are Jews are condemned, of yet they do worship the High Creator, but not after a due sort. Yet through the power of the holy names of God, spirits are constrained to come. But Jews because they are not signed with the sign of God, that is to say with the sign of the cross, therefore those spirits will not answer them truely.
Therefore, the Christian man only works truely to come to the vision of the Deity, and in all other works. And although three sorts of men do work by this art magic, yet it is not to be thought that there is any evil in this name Magian, for this same name Magian signifies in the Greek tongue a philosopher, and in the Hebrew tongue a scribe, and in the Latin tongue it signifies wise. For by this art a man may know things present, past, and to come.
Then, below that circle make another circle, distant from the first by two barley grains on account of the two Tablets of Moses , else the distance from the first can be three grains on account of the three persons in the Trinity. Then below those two circles in the uppermost part, which is called the southern angle, make a single cross, the leg of which may slightly enter the innermost circle.
Then, from the right side of the cross, write. And with that series of letters which was previously named the circle will thus be filled with the great name of the Lord, Schemhamphoras, of 72 letters. Then, below the uppermost angle of the pentagram, write these two letters:. And below the other in the right angle, these two:. And in the same side of the heptagon write this name of the holy angel, which is Casziel.
And in the next side from the right-most, the name of the holy angel, which is Satquiel. Then in the next Samael, and in the next Raphael, afterwards Anael, afterwards Michael, followed by Gabriel. And thus the seven sides of the heptagon will be completed. Then, around that preceding heptagon, make another heptagon, not made like the first, but in such a manner that the one side of it will intersect the previous side of the same. Then make another such heptagon, like the first, whose seven angles touch the seven angles of the second heptagon, and the which should be shown doubled.
Then, in each of the angles of the second heptagon make a cross. Then, in that side of the second heptagon which goes from the last angle to the second angle of the same, in that part which is above the first syllable of Casziel, this syllable from a sacred name of God should be written: la, and above the last syllable of the same Casziel should be written this syllable: ya, and in the space [between] the intersection and the second cross should be written the syllable ly.
Then, in that side of the same second heptagon which extends from the third angle of the same to the fifth of the same, should be written this holy name of the Creator, which is called Libarre, such that the syllable Ly is written above the first syllable of Raphael, and the syllable bar is over the last syllable of the same, and the syllable re in that space of the same side which is between the side intersecting itself and the fifth angle of the same second heptagon.
Then, in that side of the same second heptagon which is farthest from the fifth cross, this other sacred name of the Creator should be written: Libares, such that the syllable Ly is written in that space of the side which is above the first syllable of Michael, and the syllable ba in that space of the side which is above the last syllable of the same Michael , and the syllable res in that space of the same side which is between the side intersecting itself and the last cross.
Then, in that side of the same second heptagon which goes from the second angle of the same second heptagon to the fourth, this other holy name should be written: Lialg cum coniunctiua ita quod coniunctiua in illo loco eiusdem lateris scribatur which is above the first syllable of Samael and this syllable ly in that space of the same side which is above the last syllable of the same Samael , and this syllable alg in that place of the same side which is between the side intersecting itself and the fourth cross.
But beware that the coniunctiua connective should be written thus: [figure] with the inscription intersecting, because of the fear of God malum volitum dividentem. Then, on that side of the same heptagon that goes from the fourth cross to the sixth, write this other sacred name of God: Ueham, such that the syllable ve is written above the first syllable of Anael, and the letter h is above the last syllable of the same, and the syllable am is in the space of the same side which is [inter]secting the side itself and the sixth cross.
Then on that side which goes from the sixth angle of the same second heptagon to the first angle, this other sacred name of God should be written: yalgal, such that the letter y is written in the space of the same side which is above the first syllable of Gabriel, and the syllable al is above the last, and the syllable gal should be written in the space of the same side which is between the intersection and the first cross.
Then, in the middle of the first side and the third heptagon, to the right, should be written vos, and in the next place Duymas, and in the next Gyram, and in the next Gram, andin the next Aysaram, and in the next Alpha, and in the next. Then, in that small space which is under the second and the third angle of the first heptagon, should be written this name of God: el, and in that small space which is to the right under the second and third angles of the heptagons under the second cross, this name: ON, and in the next space under the third cross, again this name: el, and in the next under the fourth cross, again: ON, and in the next under the fifth cross, again: el, and in the next under the sixth cross, again: ON, and in the next under the seventh cross:.
Then in that small space which is enclosed between the first angle of the second heptagon and the second angle of the same, and the first side of the third heptagon, and the part touching those angles of the circle, draw a single cross in the middle, namely in that space. And in the top-left space of the cross, write the letter: a, and in the top-right space of the cross this letter: g, and in the lower-right space write another letter: a, and in the fourth lower space this other letter: l.
Then in the middle of the next small space to the right, write this name of God: Ely, and in the next, this name: Eloy, and in the next: Christos, and in the next: Sother, and in the next: ADONAI, and in the next: Saday. The drawing in Sl. Et primus eptagonus de a- zurio, secundus de croceo, tertius de purpureo, et circuli de nigro, et spacium inter circulos vbi est nomen de maximum. And the space between the circles where the name Schemhamphoras is, is died with saffron.
At other spaces are to be coloured with green. For it is made with the blood either of a mole or of a turtledove, or a lapwing, or of a bat, or of them all, and in virgin parchment of a calf, or of foal, or a hind calf [i. And so is the Seal of God perfect. And by this holy and consecrated seal after it is consecrated, you may work operations which shall be declared afterwards in this book. The manner of consecrating of this holy seal ought thus to be as followeth.
Att other spaces are to be coloured wt grene. The manr of consecratyng of this holy seale ought thus to be as folowethe. Compare K, fol. The angel [Samael] said to Solomon, "This shall you give to the people of Israel who also shall likewise give to others.
So it has pleased the creator. Then the seal must be [per]fumed with amber, musk, aloes, lapdanum, white and red mastick, olibanum margarith [i. The angell said to Salomon this shalt thow geve to the people off Israell whiche also shall likewise geve to others, so it hathe pleased the creator.
To appease people and favourably obtain from them their petitions, to pacify enemies, to disunite those pacified, to protect the health of those who are healthy, or to sicken them, and to cure the sick. To guard good people from evil, and to distinguish and recognised them, to evade all physical danger, to make favourable judges be favourably disposed again, to have victory in all things, to destroy carnal sins, and rout, conquer, and rout spiritual ones, to increase wealth in good things, and on the Day of Judgement that I may appear on your right hand with your saints and elect, and be able to recognise your majesty.
S3, fol. First he that shall work must be very penitent and truly confessed of all his sins. He must utterly forbear the company of women and all their enticements, insomuch that he may not look upon them. For as Solomon says, "It is better to abide with a bear or a lion in their den than to be in a house with a wicked woman.
For David says, "blessed are the undefiled and those that walk in the law of the Lord. Solomon means here by the new garments virtue and pureness of life, for God and his holy angels care for no worldly things, and that does appear?
For the poor men do sooner work effectually in this art than the rich men. But in this work following clean apparel is necessary, for angels do abide with men and they be clean, and therefore they desire to have clean apparel. And therefore Salomon did speak generally both of the cleanness of the soul and of the cleanness of apparel.
And let him that shall work never be idle, lest his heart do the sooner incline to sin. For the scripture says, "Be always doing something lest you be found idle.
Liber Iuratus Honorii
Historical references[ edit ] Its date of composition is uncertain, but it is possibly mentioned as Liber Sacer in the 13th century, apparently asserting a high medieval date. The first certain historical record is the trial record of Olivier Pepin from Mende, France. The oldest preserved manuscript dates to the 14th century, Sloane MS fol Sloane MS , dating to the late 14th or early 15th century, was once in the possession of John Dee. Content[ edit ] It is supposedly the product of a conference of magicians who decided to condense all of their knowledge into one volume.
[Fourth Book or Treatise.]