Ars Theurgia Goetia

ARSTHEVRGIAGOETIASALO
MONISREGISARSTHEVRGIAG
OE
S ATHEVRGIA TIA
LO
MONISREGISARSTHEVRGIAGO
ETIASALOMONISREGISARSTH
EVRGIAGOETIASALOMONISRE
GISARSTHEVRGIAGOETIASAL
OMONISREGISARSTHEVRGIAG
OETIASALOMONISREGISARST
HEVRGIAGOETIASALOMONIS
REGISARSTHEVRGIAGOETIAS
ALOMONISREGISARSTHEVRGI
A G O E
TIAGOËTIA S A
LOMONISREGISARSTHEVRGI
AGOETIASALOMONISREGIS
THE BOOK OF THE ART
THEURGIA
GOËTIA BEING
THE SECOND PART OF THE ART OF KING SOLOMON
COMPILED IN THE ENGLISH TONGUE

BY AN UNKNOWN AUTHOR
AND
AUGMENTED BY OTHER PERTINENT MATERIALS

THE WHOLE
EDITED, ANNOTATED AND INTRODUCED

BY
“T.S.”
LEEDS, YORKSHIRE, ENGLAND

CELEPHAÏS PRESS
2022
Transcribed and edited by Frater T.S.
Issued by Celephaïs Press, Leeds,
March 2022.
Last revised April 2023: minor corrections only.
The original text of this work (written / redacted / copied by various persons
unknown in the latter half of the 17th century) is public domain by expiry of
term. Editorial material unique to this edition, transcription, typesetting, redrawn
illustrations and the like are released under a Creative Commons 4.0 Attribution-
Noncommerial-ShareAlike (CC-BY-NC-SA) license —
creativecommons.org/licenses/by-nc-sa/4.0/
Source.
The main text of the Ars Theurgia-Goëtia is transcribed from BL Sloane MS. 3825 (fol. 116r-
135r).
Transcriptions of BL Sloane MSS. 3825, 3824, 3648 & 2731, and Harley MS. 6483, are based on
digitised images made from microfilm photographs of the manuscripts, which have been in
Internet circulation for a while as PDF files, most internally datestamped 2005. The digitisation
process reduced the greyscale photographs to 1-bit black & white, albeit at fairly high resolution
(probably 500 dpi or more effective) resulting in some loss of detail; rubricated text in particular
is frequently nigh-unreadable.
Also used were cleaned-up images of the spirit characters (those in the above-mentioned
images of Sloane 3825 frequently appear as near-solid black blots due to a combination of the
digitisation process, heavy line-work and ink bleed), posted on the “Esoteric Archives” website at
www.esotericarchives.com/solomon/theurgia.htm (originally posted 1998, last
updated August 2020, retrieved February 2022).
Transcriptions from the printed Steganographia are from images of a copy of the 1606 printing
in the collection of the Bayern Staatsbibliothek, posted on Google Books.
Note on the transcription.

English spelling, as well as capitalisation and punctuation, has been retained as far as the MS. is
legible. English orthography was not standardised at the time this MS. was written down, and it
is not unusual to see multiple spellings of a word in the course of a single page or even paragraph.
Names of angels, spirits &c. in the main text are standardised by conforming orthography to
the 1606 print edition of the Steganographia of Trithemius, the source of all the names in the Ars
Theurgia-Goëtia. Variations in these names are recorded in an appendix.
Common scribal abbreviations have been retained (ye for ‘the’; wch for ‘which’; wth for “with,”
yr for “your,” & for “and,” &c.). Entire words given in superscript were written above the line,
usually in different handwriting to the main text.
Line breaks are not noted or reproduced. Catch-words (and duplicated words at page breaks
in the text body) are not transcribed. Cancelled text is footnoted rather than included in the
body.
The start of each page in the main source MS. is noted in square brackets, in blue, with the
current official foliation.
All figures have been redrawn: in the web-published version of this document they are
included as bitmap images optimised for printing at 300 dpi.
3
Sigla
⟦…⟧ Text (generally a single word or part of a word) illegible or lost due to blotting, torn
edges, over-tight binding of the MS., etc.
⟦⟧ Conjectural restoration of words or partial words unreadable in the MS. for one reason
or another.
⟬⟭ Conjectural restoration of words or parts of words omitted in MS. due to copyist error.
Used sparingly, generally for repeated formulæ or text identifiably quoted from
another work.
⟨⟩ Words written in text in error (most commonly single words duplicated at a line
break or otherwise) that should be disregarded.
<illegible> Illegible text, typically a single word.
fol. Folio.
H3 British Library, Harley MS. 6483 (internally dated 1712-13).
LSJ H.G. Liddell, Robert Scott, and Henry Jones: A Greek-English Lexicon (citations are
from the online version of the 1940 ninth edition at perseus.tufts.edu).
MS(S). Manuscript(s).
P4 National Library of Wales, Peniarth MS 423D (a copy of the Steganographia by John
Dee)
r Recto.
S2 British Library, Sloane MS. 2731 (internally dated 1686).
S3 British Library, Sloane MS. 3648.
sec. man. Secundu manu – indicates words written in different handwriting to the main text.
sup. lin. Supra linea – indicates words have been written in above the main text line.
T1606 Johannes Trithemius, Steganographia &c. &c. &c., edition printed Frankfurt, 1606.
v Verso.
4
Editor’s Introduction
“The second part, is a Booke of spirits, partly good and partly evill, wch is called
Theurgia Goetia, being all spirits of the ayre.”
Lemegeton Clavicula Salomonis, Introduction (BL Sloane MS. 3825, fol. 100r).
The Ars Theurgia-Goëtia is the second division of the Lemegeton, a seventeenth-century1 English
collection of magical works attributed to Solomon. As indicated in the above summary, the
spirits of which it treats are characterised as “Aërial,” belonging to a region seen as metaphysically
(and morally) in an intermediate and somewhat ambiguous position between the celestial and
infernal realms of mediæval / Renaissance magical cosmology. The language by which they are
addressed, and their characterisation in the text, reflects this: while not employing the same kind
of threats used on the “evill spirits” of the Ars Goëtia, the first part of the same collection, the
magician nevertheless addresses them with an air of authority, “commanding” and “constraining”
them by a chain of names of God, and stipulates that they appear in a “fair and comely human
shape,2 without doing any harm to me or any other creature.”
Whereas the 72 spirits of the Goëtia, deriving mostly from the Liber Officiorum / De Officiis
Spirituum tradition of Solomonic magic, are specialists, each having more or less well-defined
“offices,” such as making one invisible, teaching languages, causing earthquakes, locating hidden
treasures, identifying or punishing thieves, &c., those of the present work have their functions
rather more vaguely defined, and with a few exceptions not really distinguished:
“The offices of these Spirits are all one, for what one can do, the other can do the same.
They can show and discover all things that are hid and done in the world, and can fetch
and carry or do any thing that is to be done or is contained in any of the four Elements:
Fire, Air, Earth and Water &c.; also the secrets of kings or any other person or persons,
let it be in what kind it will” (spelling &c. modernised).
The seemingly oxymoronic title (classically γοητεια, goëtia,3 and the related γόης, goës, for a
wizard or sorcerer, were used in a largely negative sense for what other people did, whereas
θεουργια, theurgia, lit. “divine work,” was used in an approving sense by those claiming to
practice it; by the Renaissance the terms were used to distinguish frankly demonic magic from
practices such as the Ars Notoria, the Ars Almadel and others which purported to deal only with
good angels and divine power4) is accounted for by the mixed nature of the spirits.
1
Based on (a) its use of printed sources and (b) a scribal note on one MS. copy (Sloane 3805; only a fragment, but
includes the full introductory description), first compiled / redacted at some time between 1665 and 1685.
2
To be fair, such a stipulation in itself would not be out of place in dealing with celestial or super-celestial spirits, of
course: if one considers the traditional descriptions of some classes of Angels, their customary appearance is in many
cases the kind of thing that would call for a SAN check.
3
“witchcraft, jugglery” – LSJ, s.v. Crowley’s claim that the word means “howling” is possibly based on the Middle
Liddell gloss on γόης as “one who howls out enchantments,” connecting the word with the verb γοάω, “groan, weep.”
4
See, e.g. Agrippa, De incertitudine et vanitate scientiarum cap, 45, 46, and the introduction to the Lemegeton itself.
5
6 ARS THEUGIA-GOËTIA
The Theurgia-Goëtia explicitly refers back to the Goëtia for significant portions of its ritual
rubric (the garments and instruments of art, the form of the circle, and the procedure to be
followed once a spirit turns up)5 indicating it was redacted after or alongside it, likely in order to
fill a particular spot in the overall scheme of the Lemegeton. With the exception of the Ars
Notoria, carried over more or less intact from Robert Turner’s English translation (printed 1657)
of the Latin text printed in the 1600 and later editions of Cornelius Agrippa’s collected works, the
“books” or “parts” of the collection all show signs of being either put together or heavily redacted
in the latter part of the 17th century:6 the intent seems to be to have a complete system which
ascends through the “worlds” of mediæval-Renaissance magical cosmology, from the infernal
(Goëtia) through the aërial (Theurgia-Goëtia) to the celestial (planetary / zodiacal – Ars Paulina,
Ars Almadel) concluding with the orations of the Ars Notoria which appeal to supercelestial
Angels and the Divine. In the introductory summary of the Lemegeton the third and fourth
books are said to collectively comprise the Theurgia, “to be sought after by divine seeking.”
As set out, the praxis of the Theurgia-Goëtia appears to offer a choice of two modes of
working: classic Solomonic ritual (well, the simplified form from the Ars Goëtia &c.; so minus
much of the elaborate preparatory ceremonial and without the need for a wheelbarrow full of
Instruments of Art) with the magician standing in a magic circle surrounded by Kabbalistic
names of God, Archangels, orders of angels, &c., and calling on the spirits to appear “here before
this circle”; or evocation to a “crystal stone or glass receptacle,” set on a table of practice, “being
an Antient & usual way of Receiving & binding of spirits” a mode of working shared with many
other English magical texts of the period.7 For unclear reasons, an important part of the ritual
rubric is buried partway through the catalogue of spirits.
While the vast bulk of the 500+ spirit seals contained in the Theurgia-Goëtia are not found in any
known earlier works, the same cannot be said of the names: the entire set of names (and
associated numbers) is drawn from a single late-mediæval work, Lib. i. of the Steganographia, hoc
est ars per occultam scripturam animi sui voluntatem absentibus aperiendi certa by Johannes Trithemius,
5
The relevant passages and associated figures are reproduced in Appendix 2, p. 49.
6
The third “book” is titled Ars Paulina (or The Pauline Art of Solomon), but shares only the name with the mediæval
work of this title mentioned by Agrippa in De incertitudine cap. 46: the older work is a more overtly Christian version
of the Ars Notoria, internally purporting to have been revealed to Paul of Tarsus when he was “caught up into the third
heaven.” Astrological calculations for a particular date in 1641, talismanic figures copied from the pseudo-Paracelsan
Archidoxes Magica that perpetuate errors in the Robert Turner translation (printed 1656) and phrasing apparently
borrowed from John Dee’s Spirit Diaries as printed in 1659 render it unlikely the Pauline Art of the Lemegeton was
redacted significantly earlier than the collection as a whole.
The fourth “book,” Ars Almadel, derives from mediæval Latin textual traditions, in turn traceable to Arabic sources,
but the English version in the Lemegeton shows garbling, abridgements / simplifications (e.g. reducing the twelve
“Altitudes” of the Latin Almadel versions to four, for the cardinal points of the Zodiac) and chunks of phrasing are
duplicated with the main conjuration of the Pauline Art. This, combined with the fact of the Ars Paulina, Ars Almadel
and Ars Notoria (carried over into the the Lemegeton as the fifth book, and itself the immediate source of the name
“Lemegeton”) being mentioned together as concerned with theurgia by Agrippa in De incertitudine (loc. cit.) suggest that
the Lemegeton version was redacted alongside the Ars Paulina, and probably the first two “books” as well.
7
See for example Janua Magica Reserata and Clavicula Tabularum Enochi, both roughly contemporary with the
Lemegeton (both in On the Invocation of Angels, Celephaïs Press, 2022) and some of the “experiments” in the spirit-
summoning compendium that now forms Sloane MS. 3824 fol. 89-120 (typeset in Rankine, Book of Treasure Spirits).
INTRODUCTION 7
Abbot of Spanheim; written around 1499-1500, but not printed until 1606. The Steganographia
circulated in MS. over the 16th century: John Dee managed to get access to and transcribe a copy
in the 1560s, subsequently had it stolen from his library while he was out of the country, and
made another transcription in 1591 (now in the National Library of Wales).8
On a surface reading, the Steganographia is a work on magic, instructing how to summon
spirits to transmit messages to distant friends without risk of discovery or interception: in the first
book, for each of the 31 chief spirits is given a “conjuration” consisting of the spirit’s name
followed by a string of seemingly senseless and barbarous words to be said when sending a
message, another in similar style to be used by the receiver in order to comprehend the message,
and a simple seal or character. However, when the work was printed, it was bound up with a
Clavis Steganographiæ which explained the actual significance of the first two of the three books:
the “conjurations” were coded messages which described various systems for hiding messages “in
plain sight” (by, for example, applying a Cæsar-shift substitution cipher to the text you want to
hide, and then writing a seemingly innocuous missive where the initial letter of every other word
spells out the message thus encoded); the characters of the spirits, which could pass as scribal
flourishes, appended to your letter, identify to the recipient which cipher system is being used.
The third and shortest book of the Steganographia, only extant as an unfinished fragment (pp.
160-180 of the 1606 printed edition), was not explained in the Clavis and contained no obvious
example messages, only extensive tables of numbers, so was for centuries widely believed to
actually be a work on (astrologically based) magic.9 In 1676 a German writer, Wolfgang Ernst
Heidel, published (as part of a commented reprint of the full Steganographia) a purported solution
explaining it as a cryptographic system,10 but since this was itself printed in a cipher that none of
his contemporaries could crack, he was generally assumed to be bluffing. It was not until the late
1990s that the third book was conclusively and publicly shown to itself contain a cipher system,
by two independent studies in German11 and English;12 the former also solved Heidel’s cipher and
showed that he was not bluffing and had actually solved it back in the 1670s.
As Joseph Peterson points out in the introduction to an edition of the Lemegeton he edited,
the definite source for the spirit names in the Ars Theurgia-Goëtia is useful for establishing a
stemma for Lemegeton MSS: “[it] allows us to gauge the degree of degradation of the various
Lemegeton manuscripts by the number of times they deviate from the Steganographia.”13
8
Peniarth MS. 423D. High-quality images are viewable online in the NLW website. It is unclear whether Dee, who
had some ill-defined connection with Queen Elizabeth’s intelligence operation, understood or used the cryptographic
systems of the first two books.
9
See for example Walker, Spiritual and Demonic Magic, pp. 87-8.
10
Johannes Trithemii […] Steganographia […] vindicate, reserata et illustrata.
11
Thomas Ernst, “Schwarzweiße Magie: Der Schlussel zum dritten Buch der Steganographia des Trithemius” (1996).
See also the same author’s “The Numerical-Astrological ciphers in the third book of Trithemius’s Steganographia”
(1998) which includes a summary of the earlier work and was published alongside Reeds’ study.
12
Jim Reeds, “Solved: the Ciphers in Book III of Trithemius Steganographia” (1998).
13
Peterson, Lemegeton Clavicula Salomonis, Introduction p. xv. As Peterson later points out, the names in the first
section of the Ars Paulina of the Lemegeton, referred to the “planetary hours” of the day and night are drawn from the
second book of the Steganographia. In the text following, I have preferred the spirit names from the printed
Steganographia: variations which appear in the four BL Lemegeton MSS. are listed in an appendix.
It is possible that the immediate source for the Ars Theurgia-Goëtia was not the printed
Steganographia but an abridged14 English version titled Trithemius Redivivus, a partial copy of
which (breaking off into ch. 13 of Book I) now forms fol. 121-130 of BL Sloane MS. 3824.
While in the Sloane 3824 copy, orthography of the spirit names matches the printed
Steganographia more closely than any of the BL Lemegeton MSS., in a couple of instances the
order has been disarranged by comparison, and in those cases the Lemegeton follows the
Trithemius Redivivus order.
An earlier division of Sloane 3824 (fol. 53r-71v) contains a partial copy by Elias Ashmole
(breaking off into the section on the spirit Cabariel) of a variant / early version of the Theurgia-
Goëtia itself, under the title “The Second Part of the Art of King Solomon.” This omits the spirit
seals (save the four characters in the text in the entry for Usiel) and the lists of subordinate spirits,
although scribal notes seem to indicate they were in Ashmole’s source MS.; it does, however,
contain conjurations given at length for the chief spirits, varying significantly from the form in
the known Lemegeton MSS.,15 and the form of an oath to be taken by a spirit once you get it to
actually turn up.16
The present edition takes Sloane MS. 3825, the least degraded of the known Lemegeton MSS.,
though still exhibiting numerous copyist errors, as the main source for the text.17 Spirit names
have been conformed to the 1606 printed Steganographia, with variants in the BL Lemegeton MSS.
noted in an appendix. Spirit seals have been redrawn based on images of the Sloane MSS. and are
not conformed exactly to any of them.
The cover design (a pastiche of the front board / dust jacket design of the standard edition of the
Mathers & Crowley Goëtia, which had the repeating text “GOETIAVELCLAVICULA-
SALOMONISREGIS” in red on black) and the inside front and back cover illustrations, featuring
the characters of the chief spirits, are by the present editor.
T.S.
Leeds, England
March 2022.
14
It omits the example letters, whose hidden messages would have been destroyed by a literal English translation.
15
See Appendix 3, p. 53.
16
See Appendix 4, p. 54. For parallels, see the “experiments” involving the spirits Vassago and Agares in Sloane MS.
3824 fol. 110v-113v (typeset in Rankine, Book of Treasure Spirits).
17
This MS. (comprising two originally independent divisions that have been bound up together) was for a time in the
possession of Elias Ashmole and contains multiple corrections in his hand; it was subsequently acquired by by English
politician and lawyer John Somers (or Sommers) (1651-1716) and later inherited by his protégé and brother-in-law
Joseph Jekyll (1663-1738); after Jekyll’s death it was purchased, along with others on similar subjects, by Hans Sloane,
whose collection was in turn acquired in 1753 by the newly-established British Museum.
Here beginneth the Second Part called
The Art Theurgia Goëtia of Kinge Salomon.
In this following Treatise you have 31 names of cheife18 Spirits with severall of the ministering
Spirits which are under them with their Seals and Characters which are to be worne as a Lamin
on your breast for without that the Spirit that is appeared will not obey you, to your will &c.
one
The offices of these Spirits is all one for what can doe the other can doe the same, They can
shew and discover all things that is hidd and done in the world, and can fetch and carry or doe
any thinge that is to be done or is contained in any of the four Elements Fier, ayre, Earth and water
&c. allso the secrets19 of kings or any other person or persons let it be in what kinde it will.
These spirits are by nature good and evill20 That is, one part is good, and the other part evill. The
are governed by their princes, and each prince hath his place of abode in the points of the
compass as is shewed in the following figure; Therefore when you have a desire to call any of the
Kings or any of their Servants, you are to direct yourself to that point of the compass the Kinge
hath his mansion or please21 of abode, and you cannot well erre in your operation.
Note every prince is to observe his conjuration, yet all of one forme except the name and place of
the Spirit, for in that they must change and differ, also the seal of the Spirits to to be changed
accordingly.
things
As for the garments and other materiall they are spoken of in the Book Goëtia beforegoing,
Therefore it is needless to mention them here againe &c.22
[117r blank]
18
S5: Word written sec. man. above a heavily cancelled word, possible chefe.
19
S5: Word written sec. man. above a heavily cancelled word.
20
S4: “These Spirits Naturally are both good and Evill”
21
sic in S5, read “place.”
22
Relevant passages from the Ars Goëtia are reproduced in an appendix.
9
[117v] The form of the figure which discovereth the order of the 31 Kings or Princes w th their
Servants ministers for when the king is found his Subjects are easie to be found out.23
You may perceive by this figure that 20 of these kings hath fixt Mansions and continue in one
place and that ye other 11 are moveable and are sometimes in one place sometimes in another and
in some other times together more or less therefore its no matter which way you stand with your
face, when you have a desire to call any of them forth or their servants.
23
Rubrication and shading in the figure do not reflect the MS. but are added to more clearly demarcate close-together
pieces of text and distinguish the cardinal and intermediate points of the compass. South being at the top of the page
reflects the layout in S5 (and S3); S2 has SSE at the top; H3 lacks the figure, S4 has a large blank space where Ashmole
possibly intended to copy it but never did.
There are issues with this diagram and the corresponding text in the entries for some of the spirits, likely the result
of lost-in-translation with terminology for intermediate compass directions: the Latin Steganographia assigns the 16
“Princes” with fixed stations (Pamersiel through to Baruchas, nos. 5-20 in Theurgia-Goëtia) evenly around the compass,
as is apparent from the list and diagram (the latter incomplete in the print editions) that appears at the end of the first
chapter of Lib. I. Directions are there mostly called by the Latin names of the winds, e.g. Padiel is referred to
Subsolanus, Camuel to Eurus, Aseliel to Euroauster. See Appendix 6, p. 56.
THE ART THEURGIA GOËTIA 11
[Carnesiel.]
[118r] Carnesiel is the most Great and Cheefe Emperor ruling in the East who hath 1000 Great
Dukes and a 10024 lesser Dukes under him, besides 50,000,000,000,00025 of ministering spirits
which is more Inferiour then the Dukes, whereof we shall make no mention, but only 12, of the
Cheefe Dukes and their seals26 because they are sufficient for practice.
Carnesiel his Seal.
[12 of his Dukes]
Myresyn his seal Bucafas his seal Cumeriel his seal Capriel his seal
Ornich his seal Benoham his seal Vadriel his seal Bedarys his seal
Zabriel his seal Arisiel his seal Armany his seal Laphor his seal
Chefe Carnesiel, when he appears, day or night, attends him 60,000,000,000,000 Dukes but
when you call any of these Dukes there never attend above 300 and sometimes not above 50 &c.
The Conjuration of Carnesiel as followeth.
We Conjure thee O thou mighty & potent Prince Carnesiel who is the Emperour & cheife
Comander ruling as King in the dominion of the East, who bears rule by the power of the
supreame God El, over all Spirits &c.27
24
T1606 (figure on p. 55) gives the number of sub-dukes as 300.
25
60,000,000,000,000 in the other BL Lemegeton texts (including S4).
26
In S5, the seals of the Dukes under each “Emperor” are arranged as three columns of four, reflecting the arrangement
of names in the tables in the Steganographia. They are here arranged in four columns to fit on the page.
27
Heading and text of this conjuration written sec. man., somewhat cramped, at the page foot.
[Caspiel.]
[118v] Caspiel is the Great and Cheefe Emperor Ruling in the South who hath 200 great Dukes
and 400 lesser Dukes under him besides 1,000,200,000,000, of ministering spirits, which are
much Inferiour &c. Whereof wee (Salomon saith) shall make noe mention, but only of 12 of the
Cheefe Dukes and their Seales for they are sufficient for practice.
Caspiel his Seal
12 of his Dukes:
Ursiel his seal Femol his seal Larmol his seal Ambri his seal
Chariel his seal Budarim his seal Aridiel his seal Camor his seal
Maras his seal Camory his seal Geriol his seal Oriel his seal
These 12 Dukes have 2660 under-Dukes a peece28 to attend them whereof some of them comes
along with him when he is Invocated, but they are very stuborne and Churlish &c.
The Conjuration of Caspiel
Wee Conjure thee O thou Mighty and Potent Prince Caspiel &c.
28
i.e., “apiece” (each).
[Amenadiel.]
[119r] Amenadiel is the Great Emperor of the west, who hath 300 great Dukes, and 500 lesser
Dukes, besides 40,000,030,000,100,000 other ministering spirits more Inferiour to attend him,
wheof [sic] we shall not make any mention, but only of 12, of the cheefe Dukes and their seales
which is sufficient for practice.
Amenadiel his Seal
12 of his dukes
Vadros his seal Musiriel his seal Zoëniel his seal Codriel his seal
Camiel his seal Rapsiel his seal Curifas his seal Balsur his seal
Luziel his seal Lamael his seal Almesiel his seal Nadroc his seal
Note: Amenadiel may be called at any hour of the day or night but his dukes (who hath 3880
servants a peice to attend them) are to be called in Certaine hours, as Vadros he may be called in
the 2 first houres of the day, Camiel in the second 2 houres of the day and so successively until
you come to Nadroc, who is to be called in ye 2 last hours of the night, And then begin againe at
Vadros &c. The same Rule is to be observed in calling the Dukes belonging to Demoriel the
Emperor of the North.
The Conjuration
Wee coniure thee O thou mighty & potent Prince Amendiel who is the Emperour & cheife King
ruling in the dominion of the West &c.
[Demoriel]
[119v] Demoriel is the Great and Mighty Emperor of the North, who hath 400 great Dukes and
600 lesser Dukes with 700,000,800,000,900,000 servants under his Command to attend him,
whereof wee shall make mention but of 12 of the cheefe dukes and their seales, which will bee
sufficient for practice.
Demoriel his Seal
12 of his dukes
Arnibiel his seal Burisiel his seal Carnol his seal Churibal his seal
Cabarym his seal Doriel his seal Dubilon his seal Dabrynos his seal
Menador his seal Mador his seal Carnol his seal Chomiel his seal
Note Each of these Dukes hath 1140 Servants whoe attend them as nedd [sic] Requireth for when
that Duke yee call for have more to doe then orddnary he hath the more Servants to attend him.
The Conjuration of Demoriel.
Wee Conjure thee O thou &c.

[Pamersiel]
[120r] Pamersiel is the First and Cheefe spirit in the East, under Carnesiel, who hath 1000 spirits
under whim what are to be called in the day time, but with great care for they are very Lofty and
Stuborne whereof we shall make mention but of a 11 as followeth:29
Pamersiel his Seal
[11 spirits under Pamersiel.]
Anoyr his seal Sothean his seal Nadres his seal Rablion his seal
Madriel his seal Abrulges his seal Ormenu his seal Hamorphiel his seal
Ebra his seal Itrasbiel his seal Itules his seal
Note These Spirits are by nature Evill, and very false not to be trusted in secrett things30 but is
Excellent in driving away Spirits of Darkness from any place, or house that is haunted, &c.
29
Unlike the other lists of underlings, these do not appear tabulated as spirit names in the Steganographia: the names
appear, interspersed with Latin words, in the title of the first chapter of lib. i. after “Pamersyel” (sic) and in that order
the first ten names form a cipher message in a mixture of Latin and German describing how to read a message in the
“Pamersiel” cipher: nym di ersten bugstaben de omni uerbo, “take the first letters of every word.” Their order is somewhat
scrambled in the BL Lemegeton MSS.; S5 has numbers by the spirit characters which do not, however, produce quite
the order in which they appear in the Steganographia.
30
This characterisation, carried over from the Steganographia, is an allusion to the “Pamersiel” cipher—a simple acrostic
system where the first letter of each word in the cover text spells out the hidden message—not being very secure.
[Rubric of conjuration]
To call Forth Pamersiel, or any of these his servants, chuse the uppermost private or secrett and
most Tacit31 Rome in the house or in some Certaine Island wood or Grove or the most occult
and hidden place from all comers and goers, that noe one chancly, may (if possible) happen that
way (Chamber or whatsoever place else, you Act yr Concerns in32) observe that it be very Ayery
because these spirits, that is in this [120v] part are all of the Ayre,33 you may call these spirits into a
Crystall Stone or Glass Receptacles, being an Antient & usuall way of Receiving & binding of
spirits. This Cristall stone must be four Inches Diameter Sett on a Table of Art made as followeth
wch is truly called the Secret Table of Salomon, & having
the seale of the spirits on your Breast and the Girdle about
your wast34 and you cannot erre; the forme of the Table is
This,35 as this present figure doth here represent & shew,
behold that the figure when you have thus prepared what
is to be prepared, Rehearse the conjuration following
severall times that is whilst36 the Spirit come, for without
dout he will come, Note the name method is to be used in
all the following art of this Booke as is here of Pamersiel
and his servants. Also the same in calling the King and his
servants37 &c.38
The Conjuration of Pamersiel.
We Conjure thee O Pamersiel, a Cheefe Spirit Ruling in the East, &c.
31
Originally “Picitt,” corrected in margin.
32
Some words possibly omitted by copyist error at the start of in this parenthesis: Peterson (Lemegeton, p. 65) suggests
“into your.” The corresponding passage in S4 (fol. 58v) has a near-identical reading.
33
S3 (fol. 13v) phrases this instruction: “[…] make a cirkel in the forme as is shewed in the book Goetia before going
in the upper roome of your house or in a place that is ayry becase these spirits that is in this part are all ayry”; S2 and
H3 have a similar instruction with minor verbal / spelling variations.
34
S2, S3 and H3 here add “as is shewed in the Book Goëtia.”
35
The figure of the table has been cleaned up / redrawn from S4 which is the clearest / best drawn of the various BL
MS. copies. The earliest known appearance of this “Table of Solomon” is in a late Renaissance emblem work, the
Calendarium Naturale Magicum Perpetuum of Johann Baptista Großchedel, printed at Frankfurt in 1618; the figure
appeared in an expanded version of the scale of the number 8 from Lib. ii of De occulta philosophia, associated with
Mars, the dryness of fire, the “poor in spirit [whose] is the kingdom of heaven” among the classes of the blessed, &c.
Figures in similar style are given for other notable characters in the Tanakh such as Adam, Moses, Joshua, Ezekiel and
Daniel. In the MS. of the Calendarium (BL Harley MS. 3420; identified as the author’s holograph by Carlos Gilly),
which contains some details omitted in the printed version, the figure is further associated with “wisdom.”
A similar device, with much garbled Hebrew lettering added to it, appears in some 18 th-century French Key of
Solomon versions, typically belonging to the “Rabbi Abognazar” family (e.g. BnF Fr 25314, BL Lansdowne 1203).
36
In the corresponding passage of S4, “whilst” corrected to “until” in the margin (“while” is still used to mean “until” in
some English regional dialects).
37
i.e. the four chief “Emperors” of the quarters and their underlings.
38
H3 here adds “The Conjurations are at large set downe at the end of the Theurgia Goetia.”
[Padiel]
The Second Spiritt in order under the Emperor of the East is called Padiel he Ruleth in the East
and by South39 as King, and governeth 10000 Spirits by day and 200000, by night, besides
severall Thousands under them, They are all good by nature and may be trusted. Salomon sayeth
that these spirits have noe power of themselves but what is given unto them by their prince
Padiel therefore he hath made noe mention of any of their names because if any of them is called
they cannot appear without the Leave of their prince as others can doe &c. you must use the
same method in calling this prince Padiel, as is declared before of Pamersiel the seale of Padiel, is
this:
Padiel his Seal:
The Coniuration
Wee Conjure thee O thou Might and Potent Prince Padiel, who rules as a cheife Prince or King
in the Dominion of the East & by South, Wee Invocate Comand and compel you, by the
especiall name of yor God &c.
39
i.e. East-Southeast (Lat. Subsolanus). See note to compass diagram.
[Camuel.]
[121r] The Third Spirit placed and Ranked In order under the Cheefe Mighty great and potent
King of the East is called Camuel, who Regneth Ruleth and governeth as King in the South East
part of the wworld & hath many & severall spirits under his Government & command whereof
wee shall only make mention but of 10 that appertaineth & belongeth to the day & 10 to y e night
and Each of these have 10 Servants to attend on each, Excepting Camyel, Citgara, Asimiel, Calym,
Dobiel and Meras, for they have 100, apeice to attend them, but Pediel, Moriel & Tugaros, they
have none at all. They appear all in A very Beautifull forme, & very Courtiously, And in y e night
as well as in ye day &c. They are as followeth wth their Seals:
Camuel his Seal.
Ten of his Servants belonging

g e
10 of his servants belong to y to the Night & will appear in
day & will appeare in the night. the day.
Orpeniel Pariel Asiniel Meras
Camyel Cariel Calym Azimo
Budiel Neriel Dobiel Tediel
Elcar Daniel Nodar Moriel
Citgara Omyel Phaniel Tugaros
The Conjuration of Camuel.

Wee Coniure thee O thou &c. Camuel, who rules &c. in the South East part of the World, We
Invocate &c.
[Aseliel.]
[121v] The Fourth Spirit in order is called Aseliel he governeth as King under Carnesiel in the
south and by East40 he hath 10 cheefe spirits belonging to ye day, and 20 to the night, under
whome are 30 principall Spirits, and under those as many, whereof wee shall make mention, but
of 8 of ye cheefe presidents belonging to the day, And as many belonging to the night, And every
one hath 20 servants at his command, they are all very courtious and Loving, and beautifuall to
behold &c. They are as foloweth with their seales:
Aseliel his Seal
8 of his Servants 8 of his Servants

belonging to the day. belonging to the night.
Mariel Cubiel Asphiel Melas
Charas Aniel Curiel Sariel
Parniel Asahel Chamos Othiel
Aratiel Arean Odiel Bufar
The Conjuration of Aseliel as followeth.

Wee Conjure thee O thou Mighty & Potent Prince Aseliel who rules as a cheife Prince or King
under Carnesiel, in the South & by East, &c.
40
i.e. South-southeast (Lat. Euroauster): see note to compass diagram.
[Barmiel.]
[122r] The fift spirit in order is called Barmiel; he is the first and cheefe spirit under Caspiel, The
Emperour of the south [he governs in the south]41 as king under Caspiel, and hath 10 Dukes for
the day, And 20 for the night to attent him to doe his will, the which is all very good, and willing
to obey the Exorcist: whereof wee shall make mention but of 8 that belongs to the day, and as
many for the night, with their seals for they are sufficient for practice, now Every one of these
Dukes hath 20 servants apiece to attent him when he is called, Excepting the 4 last that belongs
to the night, for they have none, They are as followeth with their seales.
Barmiel his Seal
8 of his servient dukes 8 of his Servants dukes

belonging to the day. belongg to the night.
Sochas Acterar Barbis Marcaiz
Tigara Barbil Marquus Baabal
Chansi Carpiel Caniel Gabir
Keriel Mansi Acreba Astib
The Coniuration of Barmiel as followeth
Wee Conjure thee O thou mighty & potent Prince Barmiel, who rules as a cheife Prince or
King in the south under Caspiel, &c.
41
Words in square brackets restored from the S4 copy. S2 has “he governs as king under Caspiel.”
[Gediel.]
[122v] The six spirit in order, but the second under the Emperour of the south is called Gediel
who Ruleth as king in the South & by West42 who hath 20 cheefe spirits to serve him in the day,
& as many for the night, and they have many sevants at their commands wereof wee shall make
mention but of 8 of the cheefe spirits that belonge to the day, And as many of those belonge to
the night who hath 20 Servants apiece to attend them when they are called forth to appearance,
they are very willing, Loveing and courteous to doe your ⟨your⟩ will &c. Whose names & seales
is as followeth:
Gediel his Seale.
The 8 dukes belonging to the The 8 dukes belonging

43
day that is under Gediel. to the night.
Coliel Sariel Reciel Aroan
Naras Rantiel Sadiel Cirecas
Sabas Mashel Agra Aglas
Assabi Bariel Anael Uriel
The Coniuration of Gediel as fol:
Wee conjure thee O thou mighty & potent Prince Gediel, who ruleth as King in the South & by
West, We Invoke constraine comand &c.:
42
i.e.¸ South-southwest (Lat. Austafricus): see note to compass diagram.
43
S5 Gedial, here and in the heading of the conjuration.
[Asiriel]
[123r] The sevent Spirit in order, but the third under the great Emperour of the South, is called
Asiriel,44 he is a mighty Kinge, Ruling in the South West Part of the world and hath 20 great
Dukes to attend him, in the day time, and as many for the night, who hath under them Severall
Servants to attend them &c. here wee shall make mention of 8 of the cheefe Dukes that belongs
to the day, And as many that belongs to the night, because they are sufficient for practice: And
the first 4 that belongs to the day: And the first 4 that belongs to the night hath 40 Servants
apiece to attend them. And the last 4 of the day, 20, and the last 4 of ye night 10 apiece: they are
all good natured & willing to obey, those that is of the day is to be called then, And those of the
night in the night, &c. these be their names & Seales that followeth.
Asiriel his Seale.
The 8 Dukes yt belongs to ye day

under Asiriel. The 8 for the night.
Astor Arcisat Amiel Budar
Carga Adriel Cusiel45 Aspiel
Buniel Cusiel Maroth Fassua
Rabas Malqueel Omiel Hamas
The Conjuration
Wee Coniure thee &c., who rules as a cheife King in the South West &c.
44
Thus in T1606; consistently Asyriel in the BL Lemegeton MSS.
45
The duplication of this name appears in T1606 and the Peniarth Steganographia MS.
[Maseriel.]
[123v] The Eight spirit in order But the fourth under the Emperour of the south is called Maseriel
who Rulleth as a King in the Dominion of ye West, and by South,46 and hath a great number of
princes & servants under him, to attend him, whereof wee shall make mention of 12 of the cheefe
thatt attend him in the day time, and 12 that attends him to doe his will in the night time which
is sufficient for practice, they are all good by nature & willingly will doe your will in all things:
Those that is for the day, is to be called in the day, And those for the night in the night, they
have Everyone one 30 Servants apiece to attende them & their names and Seales is as followeth:
Maseriel his Seale
The 12 that belongs to the These 12 following belong

day under Maseriel: to the night:
Mayhuc Athiel Potiel Arach Amoyr Paras
Roviel Vessur Asuel Maras Badiel Rabiel
Fariel Azimel Aliel Noquiel Baros Atriel
Zerael Chasor Espoel Sarmiel Eliel Saluar
The Conjuration.
Wee Coniure thee &c. Maseriel who rules as cheife Prince or King in the dominion of the West
& by South &c.
46
i.e. West-southwest (Lat. Favonius): see note to compass diagram.
[Malgaras.]
[124r] The ninth spirit in order, but the first under the Emperour of the west is called Malgaras,
he Rulleth as king in the Dominion of the West and hath 30 Dukes under him to attend him, in
the day, and as many for the night, and several under them againe; whereof wee shall make
mention of 12 Dukes that belongs to the day, and as many as belongs to the night, And every
one of them hath 30 Servants to attend on them, Excepting Misiel, Barfas, Aspar & Deilas, for
the have but 20, Arois & Basiel, they have but 10 &c. They are all very courteous and will
appear willingly to doe your will, they Appear 2 & 2 at a time wth their Servants, They tht are for
the day is to be called in the day and those for the night in ⟨in⟩ the night. Their names and seals
is as followeth:
Malgaras his Seale
The 12 Dukes that belongs

to the day: 12 Dukes for the night:
Carmiel Casiel Oriel Aroc Raboc Amiel
Meliel Rabiel Misiel Dobiel Aspiel Aspor
Borass Cabiel Barfas Cubi Caron Deilas
Agor Udiel Aroiz Libiel Zamor Basiel
The Coniuration &c:
Wee Coniure thee &c. Malgaras who ruleth &c. in ye West &c.
[Dorothiel.]
[124v] The tenth spirit in order, But the second under the Emperour of the west is called
Dorothiel,47 who is a mighty Prince bearing Rule in the West, and by North,48 and hath 40
Dukes to attend on him in the day time, and as many for the night, with an Innumerable
company of Servant spirits, whereof wee shall make mention of 24 cheefe dukes that belongs to
the day, and as many for the night, with their seales as followeth. Note the 12 first that belongs
to the day, and ye 12 first that belongs to the night hath 40 Servants apiece to attend on them: And
the 12 last of the day, and of the night hath 400 apiece to Attend on them when they appeare, &c.
Also those of the day is to be called in the day and those of the night in the night: Observe the
planetary motion in calling: for ye 2 first that belongs to the day49 are to be called in ye first
planetary hour of ye day: and the 2 next in ye second planetary hour of the day and soe
successively on till you have gone quite threw ye day and night, till you come to the 2 first
againe50 & They are all of a good nature & will willingly obey &c. Their names and seals is as
followeth:51
Dorothiel ⟬his seale⟭
The 24 dukes belongg to ye day:
12 before noone:
Mugael Choriel Artinc Efiel Maniel Suriel
Carsiel Fubiel Carba Merach Althor Omael
47
Near-universally Dorochiel in the BL Lemegeton MSS.
48
i.e. West-northwest (Lat. Chorus): see note to compass diagram.
49
i.e., Mugael and Choriel.
50
In the Steganographia (T1606 p. 32) the rulership is rather a group of four spirits set over each two “hour” period.
51
The names and characters are here laid out by rows to more clearly distinguish the four groups of 12. In S5 there
was much confusion in the arrangement (see Appendix 7 for details).
Here followeth the 12 Dukes, after noone:
Gudiel Asphor Emuel Soviel Cabron Diviel
Abriel Danael Lomor Cesael Busiel Larfos
[125v] The 24 Dukes that belong to the night under Dorothiel:
These 12 before Mightnight52
Nachiel Ofisiel Bulis Moniel Pafiel Gariel
Soriel Darbori Paniel Curfas Aliel Maziel
These 12 after midnight.
Phutiel Cayros Narsyel Moziel Aroziel Cusyne
Uraniel Pelusar Abael Meroth Cadriel Lobiel
The Conjuration of Dorothiel as followeth:
Wee conjure thee, O thou mighty &c. Dorothiel, who ruleth as King in the West & by North,
Wee Invocate &c.
52
sic, read “midnight.”
[Usiel.]
[125v] The Eleventh Spirit in order, But the third under the Emperour Amenadiel, is called Usiel,
who is a mighty Prince Ruleing as king in the North West he hath 40 Dyurnall, and 40
nocturnall Dukes to attend on him in the day and in the night, whereof wee shall make mention
of 14 that belongs to ye day and as many for ye night which is sufficient for practice, the first 8
that belongs to the day hath 40 servants a piece And the other 6 hath 30. And the first 8 that
belongs to ye night hath 40 Servants apiece to attend on them, And the next 4 Dukes53 20 Servants,
And the last 254 hath 10 apiece, and they are very obedient, and doth willingly appeare when they
are called, they have more power to hide or discover Treasures then any other Spirits (saith
Salomon) that is contained in this Booke, and when you hide, or would not have any thing taken
away that is hidden, make these foure Seales:55
in virgin parchment and lay them with ye Treasury, where the Treasury lyeth and it will never
be found nor taken away. The names and seales of these spirits is as Followeth:
Usiel his Seale
The 14 Dukes yt belong to the day
Abaria Herne Saefar56 Barsu Fabariel
Ameta Saefar Maqui Garnacu Usiniel
Arnen Poriel Amandiel Hissam
53
i.e. Asuriel, Almoel, Pathyr and Merae. See table in T1606 lib. I cap. xi (reproduced overleaf).
54
i.e. Laspharon and Ethiel.
55
These characters appeared in the table of the servitors of Usiel in Lib. I, cap. xi of the Steganographia, and were in
turn adapted as the seals of Abari, Maqui, Ansoel & Adan.
56
This name is duplicated in the printed Steganographia. In P4 the second occurrence appears as Saephar.
The 14 Dukes that belong to the night
Ansoel Saddiel Asuriel Pathyr
Godiel Sobiel Almoel Marae
Barfos Ossidiel
Burfa Adan Laspharon Ethiel
The Conjuration of Usiel as foll:
We Conjure thee O thou mighty &c. Usiel who ruleth as chief Prince or King under Amenadiel
in the North Weste &c.
[The names are tabulated as follows in the printed Steganographia, (T1606 p. 34-5): the accompanying
text states there are 14 for the day and 14 for the night, the former having 400 servitors between them,
the latter 440 (the numbers in the top part of the table sum to 500, those in the bottom four rows to
420). Rubrication is based on the marks “S and “R” for Schwarz (black) and Roth (red) that appear
above the tabulated names and numbers.
Abaria 40 Saefar 40 Amandiel 30 Hissam 30
Ameta 40 Poriel 40 Barfu 30 Fabariel 30
Arnen 40 Saefar 40 Garnacu 30 Vsiniel 30
Herne 40 Maqui 40 [Character] [Character]
Ansoel 40 Saddiel 40 Asuriel 20 Pathyr 20
Godiel 40 Sobiel 40 Almoel 20 Merae 20
Barfos 40 Ossidiel 40 [Character] [Character]
Burfa 40 Adan 40 Laspharon 10 Ethiel 10
The characters in the upper part of the table appear in the places indicated in the P4 manuscript; in
T1606 they are placed at the bottom of a page, below the first four rows of names.
In S5 the 14 night Dukes are slightly disarranged, reading (by columns), Ansael, Godiel, Barfas,
Burfa, Adan / Saddiel, Sodiel, Ossidiel / Pathier, Marae, Asuriel / Almoel, Las Pharon, Ethiel (spelling as
in MS.). The character of Adan is drawn somewhat wider than the others, in a row on its own.]
[126r blank]
[Cabariel.]
[126v] The twelfth spirit in order, But the fourth under the Emperour of the West is called
Cabariel,57 he hath 50 Dukes to attend on him [in ye day, & as many in the night, under whom
are many servants to attend on them],58 whereof wee shall make mention but of 10 of the cheef
Dukes that belongs to the day, And as many for the night, & every of them hath 50 Servants to
give attendance when their master is Invocated &c. Note Those Dukes that belongs to the day is
very good and willing to obey their master, and are to be called in the day time And they of the
night are by nature evill & Disobedient and will deceave you if They can & they are to be called
in the night. The names and seales of them all are as followeth:
Cabariel his Seale.
The 10 yt belongs to ye day The 10 Dukes for the Night
Satifiel Etymel Mador Ladiel
Parius Clyssan Peniel Morias
Godiel Elitel Cugiel Pandor
Taros Aniel Thalbos Cazul
Asoriel Cuphar Orym Dubiel
The Conjuration of Cabariel as followeth:
We Conjure thee O thou mighty & potent Prince Cabariel &c. ⟦who ruleth as King in the
North & by West &c.⟧59
57
S2 here adds, “who is a mighty prince ruling in the west & by north” (sic, “North & by west” in the compass diagram,
should be NNW, Lat. Circius).
58
Words in square brackets written sec. man. in the top margin, with insertion mark after “on him.”
59
Words unreadable in the scans of S5 I’m using; restored by comparison with the excerpt in S4.
[Raysiel.]
[127r] The 13th Spirit in order But the first under Demoriel The Emperour of the north is called
Raysiel he ruleth as king in the north, & hath fifty dukes for the day & as many for the night to
attend him, & they have many servants under them againe for to doe there will &c. whereof we
shall make mention of 16 cheife dukes that belong to the day, because they are by nature good, &
willing to obey, but 14 that belong to the night, because they are by nature evill & stubborne &
disobedient, & will not obey willingly all these dukes that belong to the day have 50 servants a
peece, excepting the 6th [sic] Last,60 for they have but 30 a peece & the 8 first that belonge to the
night have 40 sarvants a peece excepting the 4 last following for they have but 20 a peece, & the
last 2 have but 10 a peece,61 there names & seales are as followeth vizt:
Raysiel his Seale.
The 16 dukes that belong to ye Day
Baciar Terach Armena Betasiel
Thoac Astael Albhadur Melcha
Sequiel Ramica Chanael Tharas
Sadar Dubarus Fursiel Vuiel
60
i.e. Chanael, Fursiel, Betasiel, Melcha, Tharas, Vuiel,
61
i.e. Lamas and Thurcal.
The 14 dukes that belong ⟬to the⟭ night:
Thariel Lazaba Lamas Thurcal
Paras Aleasy
Belsay Sarach
Arayl Sebach
Culmar Quibda Morael Arepach
The Conjuration of Raysiel as fol:
We Coniure thee &c.

[The names are tabulated as follows in the printed Steganographia, (T1606 p. 40-41). Planetary symbols
appear above the columns of numbers as printed. The rule below the fifth row appears in the print
editions.
☿ ♀ ♃ ♄
Baciar 50 Astael 50 Chanael 30 Melcha 30
Thoac 50 Ramica 50 Fursiel 30 Tharas 30
Sequiel 50 Dubarus 50 Betasiel 30 Vuiel 30
Sadar 50 Armena 50
Terach 50 Albhadur 50
Thariel 40 Lazaba 40 Lamas 10 Thurcal 10
Paras 40 Aleasy 40
Belsay 20 Sarach 20
Arayl 40 Sebach 40
Culmar 40 Quibda 40 Morael 20 Arepach 20
In the BL Lemegeton MSS., Lamas and Thurcal are displaced to the end of the list. This follows the
arrangement in Trithemius Redivivus, a 17th-century abridged English version of the Steganographia
(omitting the example letters), a partial copy of which (breaking off part-way into book I chap. xiii) is
in Sloane MS. 3824 (fol. 121-130). In the above, the “night” Dukes are arranged as in the table above;
the “day” Dukes by columns.]
[Symiel.]
[127v] The 14th spirit in order, But the second under the Emperour of the North is called Symiel,
who ruleth as King in the North & by Easte62 who hath 10 dukes to attend him in the day & a
1000 for the night & every one of these have a certain number of sarvants, whereof we shall make
mention of the 10 that belong to the day, & 10 of those that belong to the night & those of the
day are very good & not disobedient, as those of the night for they are stubborne, & will not
appeare willingly &c allsoe those of the day have 720 sarvants amongst them to doe there will, &
the rest of the night have 790 servants to attend on them as accasion sarveth, the names of these
20 are as followeth, with theire seales & number of sarvants63 &c.:
Symiel his Seale.

The 10 dukes that belong The 10 Dukes that belong
e
to y day: to the night:
Asmyel (60) Larael (60) Mafrus (70) Marianu (100)
Chrubas (100) Achot (60) Apiel (30) Narzael (210)
Vastos (40) Banier (90) Curiel (40) Murahe (30)
Malgron (20) Dagiel (100) Molael (10) Richel (120)
Romiel (80) Musor (110) Arafos (50) Nalael (130)
⟦The Conjuration of Symiel as followeth⟧

Wee Conjure thee &c.
62
i.e. North-northeast (Lat. Aquilo). See note to compass diagram.
63
Some of the individual numbers vary between Lemegeton MSS.: see appendix on name variations.
[Armadiel.]
[128r] The fiveteenth spirit in order, But the third under the Emperour of the North is called
Armadiel who rulleth as king in the north east part, and hath many dukes under him besides
other servants, whereof we shall make mention 15 of the cheefe Dukes who have 126064 Servants
to attend him65 these dukes are to be called in ye day and night dividing ye same into 15 parts
beginning at sun rise with ye first spirit66 and so on till you come to ye last spirit and end division
of the night these spirits are good by nature and willing to doe your will in all things These be
their names and seals &c.
Armadiel his seale.
Fifteen of his dukes
Massar Caluarnya Oryn Iaziel Asbibiel
Parabiel Alferiel Samiel Pandiel Mafayr
Laiel Orariel Asmael Carasiba Oeniel
The Conjurations
I conjure thee o thou mighty and potent prince Armadiel &c.
64
Thus in T1606 and S5; “260” in S3, H2. The numbers in the table in T1606 sum to 1280.
65
sic in S5; S3 reads “them.”
66
Reading down columns from left to right as arranged here gives the T1606 (and S3) order. S5 counterchanges
Orariel and Alferiel, S2 is arranged somewhat confusingly, H3 completely disarranges them.
[Baruchas.]
[128v] The 16th Spirit in order: But the fourth under the Emperour of the north is called Baruchas
who rulleth as king in the East and by north67 and other severall spirits to attend him whereof we
shall make mention of 15 of the cheefe Dukes that belong to the day and night who have 704068
servants to attend on them, they are all by nature good and are willing to obey &c. you are to call
these spirits in the same manner as shewed in ye foregoing Experiment of Armadiel and his
Dukes: vizt dividing ye day and night into 15 parts and &c. the names and Seales of these as
followeth:
Baruchas his Seale
Fifteen of his Dukes:
Quita Couayr Ianiel Geriel Lamael
Sarael Aboc Pharol Monael Dorael
Melchon Cartael Baoxas Chubor Decaniel
The Conjuration of Baruchas
I conjure thee o thou mighty and potent prince Baruchas &c.
67
i.e. East-northeast (Lat. Vulturnus): see note to compass diagram.
68
In T1606 the numbers, which sum to this total, appear in six columns of a table of five rows, the first three columns
of which contain the names of the fifteen “Dukes.”
[Geradiel.]
[129r] In this place we are to give you the understanding of a69 11 of a mighty and potent
princes70 with their servants wch wander up and down in ye Aire and never continue in one place
&c. whereof the cheefe and first is called Geradiel who hath 18150 servants to attend him, for he
hath no Dukes nor Princes. Therefore he is to be Invocated alone, but when he is called there
cometh a great number of his servants with him, but more or less according to the houre of ye day and
hour or night he is called in for in ye 2 first hour of the day according to ye planetary motion and
the two second hour of ye night there cometh 470 of his servants with him and in 2 second hours
of ye day and ye 2 third hours of ye night there cometh 590 of his servants with him and in ye 2
third hours of ye day and ye 2 fourth hours of ye night there cometh 930 of his servants with him
and in ye fourth hours of ye day any [sic] 2 fifth hours of ye night there cometh 1560 of his
servants &c. and in ye fift 2 hours of ye day and the 6th 2 hours of ye night there cometh 13710 of
his Servants and the 6th or last 2 hours of ye day there cometh 930 and in the 2 first hours of ye
night there cometh 1560 of his servants &c. they are all indiferen good by nature and will obey in
all things willingly.
The Seal of Geradiel71
The Conjuration of Geradiel
I conjure thee o thou mighty and potent prince Geradiel who wanders here and there in the
Aire with thy servants, I conjure the Geradiel that thou forthwith appeareth with thy attendants
in this first hour of ye Day here before me in this Crystall Stone or here before this Circle &c.
69
“figure” written after “a” but cancelled. Something barely-legible written in upper margin above it: possibly “of the
Figure of 11 of the mighty &c.”
70
S3: “[…] the understanding of all mighty & potent Princes”; S2: “[…] the understanding of All the Mighty and
potent Princes”; H3 “[…] the understanding of Eleven mighty potent Princes”
71
The characters of six of the eleven “wandering Princes” lack the enclosing circle in the Sloane Lemegeton MSS.
[Buriel.]
[129v] The next of these wandring princes is called Buriel, who hath many Dukes & other
servants which doe attend on him to doe his will they are all by nature Evill and hated by all
other Spirits. They ⟨they⟩ appeare Rugish and in the form of a Serpent with a virgins head and
speak with a many voice. They are to be called in the night, because they hate the day and in the
planetary hours, whereof wee shall mention 12 of the cheefe Dukes, that answereth to the 12
planetary hours of the night who have 880 servants to attend on them in the night amongst them
their names and seales are as followeth with the name of Buriel.
Buriel his Seale
The 12 Dukes are as followeth:
Meorsiel Casbriel Drusiel
Almadiel Nedriel Carniel
Cupriel Bufiel Drubiel
Saruiel Futiel Nastros
The Conjuration.
I conjure thee o thou mighty and potent prince Buriel who wandereth here and there in the
Aire with thy Dukes and other thy servient spirits, I conjure thee Buriel that thou forthwith
appeare with thy attence in this first hour of ye night, here before me in this Crystall Stone (or
here before this Circle) in a fair and comly shape to doe my will in all things that I shall desier of
you &c.
[Hydriel.]
[130r] The third of these wandering spirits or princes is called Hydriel, who hath 100 great Dukes
besides 200 lesser Dukes and servants without number under him whereof we shall mention 12 of
the cheefe Dukes which hath 1320 servants to attend them: They are to be called in ye Day as
well as in ye night according to the planetary motion. The first beginneth with the first [2] hours
of ye day or night and so successfully on till you come to the last, they appear in the form of a
serpent, with a virgins head and face: yet they are very courteous and willing to obey: they
delight most in or about waters and all moist grounds.72 There names and seales are as followeth:
Hydriel his seale
The 12 Dukes are as followeth:
Mortaliel Lameniel Camiel
Chamoriel Brachiel Arbiel
Pesariel Samiel Lusiel
Musuziel Dusiriel Chariel
The Conjuration
I conjure Thee o thou mighty and potent prince Hydriel &c.
72
The name Hydriel almost certainly derives from the Greek for ‘water.’ Making spirit names by adding the Hebrew
theophoric terminal –el or –iel to prefixes from other languages (e.g. Latin) is mentioned by Agrippa (who
corresponded with and studied under Trithemius) in De Occulta Philosophia lib. III, cap. 28.
[Pyrichiel]
[130v] The fourth73 of these wandering princes in order is called Pyrichiel,74 He hath no princes
nor Dukes under him but knights75 whereof we shall mention 8 of them, They being sufficient
for practice who have 2000 servants under them, they are to be called according to y e planetary
motion they are all good by nature, and will doe your will willingly: Their names and seales are
as followeth:
Pyrichiel his Seale:
his eight Knights:
Damarsiel Menariel
Cardiel Demediel
Almasor Hursiel
Nemariel Cuprisiel
The Conjuration
I conjure Thee o thou mighty and potent prince Pyrichiel, who wandereth &c.
73
“in order” redundantly written sec. man., sup. lin. with insertion mark after “fourth.”
74
Sometimes spelt Pyrrichiel in the text in T1606, where the name is explicitly connected with the Greek word for
“fire.”
75
Non habet sub se duces aut principles more cæterorum, sed tantum comites & subservatores (T1606 p. 71).
[Emoniel.]
[131r] The 5th wandering prince is called Emoniel who hath a hundred princes and cheef Dukes
besides 20 under Dukes, and a multitude of servants to attend him whereof wee shall mention 12
of the cheefe Princes or Dukes, who have 1320 Dukes & other Inferiour Servants to attend them,
They are all by nature good and willing to obey: it is said they Inhabit most in the woods: they
are to be called in the day, as well as in the night, and according to ye Planetary Order, Their
names and Seales are as followeth:
Emoniel his Seale
His 12 dukes are as followeth:
Ermoniel Dramiel Cruhiel
Edriel Pandiel Armesiel
Carnodiel Vasenel Caspaniel
Phanuel Nasiniel Musiniel
The Conjuration
I conjure Thee o thou mighty and potent prince Emoniel, who wandereth &c.
[Icosiel]
[131v] The sixth of these wandring princes is called Icosiel, who hath a 100 Dukes & 300
companions76 besides other Servants which are more Inferiour whereof we have taken 15 of ye
Cheefe Dukes for Practice they being sufficient & they have 2200 Servants to attend them. They
are all of a good nature and will doe what they are commanded, They appear most commonly in
houses because The⟬y⟭ delight most therein. They are to be called in the 24 hours of the day and
night: That is to divide the 24 houres into fiveteen parts according to the number of the Spirits,
beginning with the first at Sunrise and with the Last at Sun riseing next day &c. Their names
and Seales are as followeth:
Icosiel his Seale
His 15 dukes are as followeth:
Machariel Larphiel Athesiel
Psichiel Amediel Vrbaniel
Thanatiel Cambriel Cumariel
Zosiel Zachriel Heresiel
Agapiel Nathriel Munefiel
The Conjuration
I conjure Thee o thou mighty and potent prince Icosiel, &c.
76
comites again in the Latin Steganographia.
[Soleviel]
[132r] The 7th spirit of these is called Soleviel, who hath under his command 200 Dukes, and 200
Companions who change every year their places, they have many servants to attend them. They
are all good and very obedient & here we shall mention 12 of ye cheefe Dukes whereof the first 6
are Dukes one year, and the other 6 the next following and so rulling in order to serve their
Prince they have under them 1840 Servants to attend on them they are to be called in the day as
well as in the night according to the planetary hours or motion. Their names and seales are as
followeth:
Soleviel his Seale
his 12 Dukes
Inachiel Nadrusiel Axosiel
Praxeel Cobusiel Charoel
Morucha Amriel Mursiel
Almodar Prasiel Penador
The Conjuration
I conjure Thee o thou mighty and potent prince Soleviel, who wandereth &c.
[Menadiel]
[132v] The eighth of these wandering princes is called Menadiel,77 who hath 20 Dukes & a 100
companions and many other Servants. They being all of a good nature and very obedient, here
wee have mentioned 6 of the cheefe Dukes and 6 of ye under Dukes or companions, they have
390 Servants to attend them: note that you must call these according to ye Planetary motion a
Duke on ye first hour and a companion in the next and so successfully78 on through all the hours
of ye day or night: whose names and seales are as followeth:
Menadiel his seale
his 12 Dukes
This 6 cheife Dukes: The 6 under Dukes:
Larmol Benodiel Barchiel Nedriel
Drassiel Charsiel Amasiel Cursayn
Clamor Samyel Baruch Tharson
The Conjuration
I conjure Thee o thou mighty and potent prince Menadiel, who wand:
77
Misprinted Menachiel in the chapter title in T1606.
78
sic in S5, read “successively.”
[Macariel]
[133r] The 9th Spirit in order that wandereth is called Macariel, who hath 40 Dukes besides a very
many other Inferior Servants to attend on him, whereof wee shall mention 12 of the Cheefe
Dukes who have 400 Servants to attend them, They are all good by nature & obedient to doe ye
will of ye Exorcist. They appeare in divers forms but most commonly in ye forme of a dragon
with virgins heads: These Dukes are to be called in the day as well as night according to y e
planetary Order. Their names and Seales are as followeth.
Macariel his seale:
his 12 Dukes:
Claniel Asmadiel Gremiel
Drusiel Romyel Thuriel
Andros Nastuel Brusiel
Charoel Varpiel Lemodac
The Conjuration
I conjure Thee o thou mighty and potent prince Macariel, who wandereth &c.
[Uriel]
[133v] The 10th spirit in order that wandereth or great prince is called Uriel, who hath 10 cheef
Dukes and 100 under Dukes with many servants to attend him. They are by nature evill and will
not obey willingly and are very false in their doeings. They appear in the form of a serpent wth a
virgins head and a face: whereof we shall mention but ye 10 cheefe Dukes who have 650
Companions & Servants to attend them &c. There names and Seales are as followeth:
Uriel his Seale
His 10 Dukes
Chabri Dragon
Drabos Curmas
Narmiel Drapios
Frasmiel Hermon
Brymiel Aldrusy
The Conjuration
I conjure Thee o thou mighty and potent prince Uriel, who wandereth &c.
[Bydiel]
[134r] The 11th and last prince of this wandering order is called Bydiel who hath under his
command 20 Dukes and 200 other Dukes wch are more Inferior, besides very many servants to
attend him. These Dukes change every year their office and place. They are all good and
willing to obey the Exorcist in all things &c. They appear very Beautifull and in a humane shape
whereof wee shall mention 10 of ye Cheefe Dukes who have 2400 Servants to attend them: their
names and seales are:
Bydiel his Seale
his 10 great Dukes:

Mudriel Charobiel
Cruchan Andrucha
Bramsiel Merasiel
Armoniel Parsifiel
Lameniel Chremoas
[Conjurations]
The Conjuration to the wandring Princes79
I conjure The O thou mighty and potent prince Bidiel, who wandereth hear and there in the
aire with thy Dukes and other of thy Servants Spirits, I conjure Thee Bidiel that thou forthwith
come and appeare with attendance in this first hour of y e day here before me in this cristall stone
(or else here before this circle) in a fair and comly shape to do my will in all things that I shall
desire of you &c.
[134v] The Conjuration to the Princes that Govern the points of the Compass:
I conjure thee O thou mighty and potent prince N. who ruleth as a cheefe prince of King in the
dominion of the East (or &c.);80 I conjure thee N. that thou fortwith appeareth with Thy
attendance in this first hour of ye day here before me in this cristall stone (or hear before this
circle) in a fair and comely shape to doe my will in all things that I shall desire of you &c. ✱81
[The Conjuration to the 4 Emperors82
I conjure thee o thou great & mighty & potent Prince N. who is the Emperor & Chief King
Ruling in the Dominion of the East.83 I conjure thee N. that thou forthwith appear ⟁]
To the Dukes that wander
I conjure thee O thou mighty and potent Duke84 N. who wandereth here and there with thy
Prince N. and others of his &c. Thy Servants in ye Aire. I conjure Thee N. that thou forwith
appeareth &c. ⟁
To the Dukes that governeth the Point of the Compasse with their Prince
I conjure Thee o thou mighty and potent Duke N. who rulleth under thy prince or King N. in
the dominion of the East (or &c.) I conjure thee N. that thou forthwith appeare ⟁, allone or with
thy servants in this first (or second &c.) houre of the day, here before me in this christal stone (or
here before this circle) in a fair and comely shape to doe my will in all things that I shall desier or
request of you. ✱ I conjure and powerfully command you N. by him who said the word and it
was done and by all the holy and powerfull names of God and by the name of the only creator of
heaven and earth and hell and what is contained in them Adonay El Elohim Elohe Elion
Escerchie Zebaoth Iah Tetragrammaton Saday the only Lord god of the hosts that you
79
“to the wandring Princes” added sec. man. in S5. As the S5 text is laid out, this is part of the entry for Bidiel; however,
by changing the name it will serve for the other wandering princes. The conjuration of their chief, Geradiel, has a
slightly different incipit, reading “with thy servants” instead of “with thy Dukes and other of thy servant spirits.”
80
i.e., for “East” substitute the point of the compass to which the spirit is actually referred.
81
i.e., continue as in the conjuration to the Dukes under the fixed Princes from where the same mark appears; and
similarly for the others.
82
Not in S5; appears in S2 & S3 as “The Coniuration to the 4 Empires”
83
Or South, West, North as appropriate.
84
Or “Knight” (qy. ‘Count’?) for the servitors of Pyrichiel.
forthwith appear unto me here in this Cristal Stone (or here before this Circle) in a fair and
comely human shape without doing any harme to me or any other creature that god Iehovah
created or made. But come ye peaceably vissibly and affably now without delay manifesting
what I desiere, being conjured by the name of ye Eternall Liveing and true god: Helioren
Tetragrammaton, Anephexeton, and fulfill my commands and persist unto the end; I conjure
command constraine you spirit N. by Alpha and Omega. By the name Primeumaton which
commandeth the whole host of heaven and by all those names which Moses named when he by
the power of those names brought great Plagues upon Pharao and all the people of Ægypt:
Zebaoth Escerchie, Oriston, Elion, Adonay, Primeumaton and by the name of Schemes
Amathia which Joshua called upon and the Sun stayed his course and by the name of Hagios
and by the seal of Adonay [135r] And by Agla, On, Tetragrammaton. To whome all creatures
are obedient and by the dreadfull Judgement of the high god and by the holly angels of heaven
and by the mighty wisdome of the great god of hosts that you come from all parts of y e world
and make rational answers unto all things I shall aske of you and come you peacable visible and
affable speaking unto me with a voyce Intelligible and to my understanding. Therefore come,
why stay you, hasten, Adonay, Saday the king of kings commandeth you.
When he is appeared, shew him his seal, and the Pentacle of Salomon, saying behold the
Pentacle of Salomon which I have brought before your presence &c. as is shewed in the first
Booke Goëtia at the latter end of the conjurations: allso when you have had y e desire of the
Spirits, licence them to depart as is shewed there &c.
And so ends the second Book called

Theurgia Goetia.
Note: The above written conjurations doe onely differ in the first part as is shewed there untill
you come to these marks ⟁ and ✱ But from thenceforward they are to be all one and ye same.85
85
At this point in S5 appears a scribal note remarking that finely hatched areas in some parts of the seals should be
drawn as solid black, “which I did not do because this paper is to course and thine [too coarse and thin] &c.” The
images of S5 from which I was working in any case show significant blotting and bleed-through. In re-drawing the
seals I generally made the lines of a standard thickness, frequently a lot less heavy than in many of the S5 drawings.
Appendix 1: Standardised conjurations with modernised spelling &c.
For the four Emperors, begin:
I conjure thee, O thou great, mighty and potent Prince [Name] who art the Emperor and Chief King
Ruling in the Dominion of the [quarter]. I conjure thee [Name] that thou forthwith appear, alone or with
thy servants […]
For the sixteen Princes with fixed stations, begin:

I conjure thee, O thou mighty and potent prince [Name] who rulest as a chief prince or King in the
dominion of the [direction]; I conjure thee [Name] that thou forthwith appear with thy attendants […]
For the eleven wandering Princes, begin:

I conjure thee, O thou mighty and potent prince [Name], who wanderest here and there in the air, with
thy Dukes and thy other servant Spirits [for Geradiel, simply “with thy servants”]. I conjure Thee [Name]
that thou forthwith come and appear with thy attendants […]
For Dukes under the Emperors or Princes with fixed stations, begin:
I conjure thee, O thou mighty and potent Duke [name of Duke] who rulest under thy Prince or King
[name of chief spirit governing the Duke] in the dominion of the [direction]. I conjure thee [name of Duke]
that thou forthwith appear, alone or with thy servants […]
For Dukes under the wandering Princes, begin:

I conjure thee, O thou mighty and potent Duke [name of Duke] who wanderest here and there with thy
Prince [name of Prince governing the Duke] and others of his servants in the air. I conjure thee [name of
Duke], that thou forthwith appear, alone or with thy servants […]
Then continue:
[…] in this [number] hour of the day, here before me in this crystal stone [or “here before this circle”] in a
fair and comely shape, to do my will in all things that I shall desire or request of you. I conjure and
powerfully command you [name], by him who said the word and it was done, and by all the holy and
powerful names of God, and by the name of the only creator of Heaven and Earth and Hell, and what is
contained in them: Adonay: El: Elohim: Elohe: Elion: Escerchie: Zebaoth: Iah: Tetragrammaton:
Saday: the only Lord God of Hosts, that you forthwith appear unto me here in this Crystal Stone [or “here
before this Circle”] in a fair and comely human shape, without doing any harm to me or any other creature
that God Iehovah created or made: but come ye peaceably, visibly and affably, now without delay,
manifesting what I desire, being conjured by the name of the eternal living and true God: Helioren:
Tetragrammaton: Anephexeton, and fulfill my commands and persist unto the end. I conjure,
command and constrain you spirit [name] by Alpha and Omega, by the name Primeümaton which
commandeth the whole host of heaven, and by all those names which Moses named when he by the power
of those names brought great plagues upon Pharaoh and all the people of Egypt: Zebaoth: Escerchie:
Oriston: Elion: Adonay: Primeümaton: and by the name of Schemes Amathia which Joshua called
upon and the Sun stayed his course, and by the name of Hagios and by the seal of Adonay, and by Agla:
On: Tetragrammaton to whom all creatures are obedient, and by the dreadful judgement of the high
God, and by the holy angels of heaven, and by the mighty wisdom of the great God of Hosts, that you
come from all parts of the world and make rational answers unto all things I shall ask of you; and come you,
peaceably, visibly and affably, speaking unto me with a voice intelligible and to my understanding.
Therefore come, why stay you, hasten: Adonay Saday, the king of kings, commandeth you.
48
Appendix 2: Pertinent excerpts from the Ars Goëtia.
[This may be redundant since everyone with the slightest interest in Solomonic magic, whether as a
practitioner or historian, and their dog, probably has multiple copies of the Goëtia now.]
A figure of the Circel of Solomon86
86
This is redrawn based on the figure on fol. 112v of S5. The top of the figure is taken as north. The well-known
design in the Mathers-Crowley Goetia with the coiled serpent and the names in Hebrew script is based, as to the
serpent and colour scheme described in the text, on an unidentifiable “private codex” (possibly an illuminated copy
made by Frederick Hockley); while the names are indeed (with the exception of “P.M.” for primum mobile and “S” for
“sphere” followed by “Z” for “Zodiac” or a planetary symbol) Hebrew originally, they are lettered in Roman script in
the Sloane Lemegeton MSS. (H3 has a completely different design). The series of names around the outside is based on
the scale of the number 10 in the second book of De Occulta Philosophia.
49
Solomons sexangles ffigure
This figure is to be made on parchment made of a calfes Skin and worne at the skirtt of yr white
vesture and covered wth a linnen cloath to ye which is to be shewed to the spirits when they are
appeared that they may be compelled to be obedient and take a humane shape &c.87
The Pentagonall ffigure of Solomon
This figure is to be made in ☉ or ☽88 and worne upon the brest with the seale of the spirit on one
side of it, it is to preserve from danger, and allso to command by &c.89
87
This figure, to be clear, is the “pentacle of Solomon” referred to in the rubric of conjuration. The glyph in the
bottom point is a highly stylised Hebrew yod and heh.
88
i.e., gold or silver.
89
These figures and their descriptive text from S5 fol. 112v.
APPENDIX: EXCERPTS FROM THE ARS GOËTIA 51
[The garments and other Materiall things]90
The other Materialls is a Scepter or sword, a miter or cap, a long with white robe of linen, with
shoes and other Cloathes for ye purpose also a girdle of a Lyons skin 3 Inches broad, with all the
names about it as is about the uttermost round Circle, &c. Also perfumes and a chafin-dish of
Charcoles kindled to put the fumes into, to smoke or perfume ye place appointed for action, also
annoynting oyles to annoynt ye temples & Eyes
wth, & faire water to wash yr selves in & in so
doing yu are to say as David said (viz)
Thou shalt purge me wth Hysop o Lord & I shall be cleane; Thou shalt wash me & I shall
be white then snow &c.
& at ye Garments putting on, you must say,
By ye figurative mysteries of these holy vestures or vestments, I will cloath me with y e

armour of Salvation in ye strength of ye highest Ancor Amacor Amide Theodonias
Anitor, That my desired End may be Efected through ye strength91 Adonay, to whome
ye praise & glory will for ever & ever belong Amen.
[The welcome to the Spirit &c.]92

him
[when the Spirit appears] make a sweet perfume and give him a bold entertainment, shew the
pentacle that is on ye bottom of yr vesture covered with a linnen cloath, saying,
Behold the your conclusion if you be disobedient. Behold the Pentacle of Salomon which
I have brought hear before thy presence. Behold the person of ye Exorcist who is called
Octinomos, in the midst of the Exorcisme, who is armed by god and without fear, who
potently Invocateth you and ⟨and⟩ called93 you to appear94 Therefore make rationall
answers to my demands, and be obedient to me your master in the name of ye Lord
Bathat rushing95 upon Abrac, Abeor, coming upon Aberer.
Then they or he will be obedient and bid you ask what you will, for they are subjected by god to
fulfill your desiers and demands, and when they or he are appeared and shewed themselves
humble and meek. Then you are to say:
90
From S5 fol. 113v. The description of the ring, “Secret Seal” and “Brasse Vessel” are omitted as not being applicable
to the process of the Ars Theurgia-Goëtia. While variants of the Ancor Amacor prayer for robing occur in the
Heptameron and multiple Key of Solomon versions, this specific form, beginning “by the figurative mystery,” is more
closely worded to one which appeared in an interpolated chapter in the 1665 “third edition” of Reginald Scot’s
Discovery of Witchcraft than to any of those.
91
sic in S5; S3 & S2 have “thy strength” which makes more sense in context.
92
From S5 fol. 116r, v. In the original context of the rubric of the Goëtia this passage immediately follows an
instruction on coercing a recalcitrant spirit by putting a parchment with its name and character in a box which is in
turn held over a fire. I have used paragraph breaks and indenting to separate speeches and rubric: in the MS. they run
into each other without any break.
93
“and called” written sup lin above one or two heavily cancelled words.
94
“to appear” written above a cancelled word, possibly “without.”
95
Word written sup. lin., sec. man. above a heavily cancelled word.
Welcome spirits or most noble king or kings I say you are welcome unto me because I
called you through him who created both heaven, earth & Hell and all that is contained
in them and you have obeyed allso by the same power that called you forth I binde you
that you remain affably and vissibly hear before this circle,96 so constant and so long as I
have occasion for you and not to depart without my license untill you have faithfully and
truly, performed my will without any falsity &c.97
[At this point, the Mathers-Crowley Goëtia inserts an instruction not included in any of the BL Lemegeton MSS.,
possibly adapted from the Heptameron:
Then standing in the midst of the Circle, thou shalt stretch forth thine hand in a gesture
of command and say, BY THE PENTACLE OF SOLOMON HAVE I CALLED THEE! GIVE
98
UNTO ME A TRUE ANSWER!
Then let the exorcist state his desires and requests. And when the evocation99 is finished,
thou shalt licence the Spirit to depart thus:100]
The License to Depart
O thou spirit N because thou hast very diligently answered my demands and was ready
and willing to come at my first call, I doe hear licence thee to depart unto thy proper
place without doeing any Injury or danger to any man or beast depart I say and be ever
reddy to come at my call being duly Exorcised and conjured by ye sacred rites of magick,
I charge thee to withdraw peaceably and quietly and the peace of god be ever continued
between me and thee Amen.
After you have given the spirit license you are not to goe out of y e circle till they be gone and
you have made prayers to god ffor the great blessing he hath bestowed upon you in granting you
your desire and delivery you from the malice of the enemy the divill.101
96
A parenthesis here adds, “or before this circle in this C” (i.e. ‘triangle’) which is not applicable to the Theurgia-Goëtia
process. The wording would, though, be varied in the case of evocation to a crystal set on a table of practice.
97
Adapted from the Heptameron, which continues (per Turner’s translation), “by virtue of his power, who hath set the
Sea her bounds, beyond which these [sic] cannot pass, nor go beyond the law of his power, to wit, of the most high
God, Lord and King, who hath created all things. Amen.”
98
Compare Heptameron, “Tunc stans in medio circuli, teneat manum prope Pentaculum, et dicat: Per Pentaculum
Salamonis advocati, dent mihi responsum verum”: this instruction comes slightly earlier in the ritual rubric. While the
conjurations of the Ars Goëtia in the BL MSS. demonstrably depend on Robert Turner’s 1665 English translation of the
Heptameron (the 1655 edition left the conjurations untranslated), the Mathers-Crowley edition is in many places more
closely worded to Turner than to the BL Lemegeton texts.
99
As Peterson (Lemegeton p. 54, note) points out, the BL Lemegeton MSS. never use the term “evocation” (the
distinction between ‘invocation’ and ‘evocation’ in modern ceremonial magic, whatever its etymological warrant, is
not recognised in mediæval-Renaissance or early modern works on the subject; the Fourth Book of pseudo-Agrippa,
for instance, uses invoco in connection with evil spirits, and evoco solely for the souls of the dead).
100
This appears loosely paraphrased from an instruction near the end of the Heptameron ritual rubric, immediately
following the welcome to the spirit: “Tunc iube quod vis, et fiet. Post hæc licientia eos sic.”
101
An example prayer appears in S4 fol. 28v-29r at the end of an excerpt from the Ars Goëtia rubric. The Ars Goëtia
here concludes with a note about commanding spirits into a brass vessel.
Appendix 3: Form of conjuration from Sloane MS. 3824.
[The partial copy of the Theurgia-Goëtia in S4 cuts off a short way into the conjuration of Cabariel, before
getting to any of the “wandering” princes, but the conjuration could be adapted for the latter with a little
effort. The following text does not exactly represent any one of the fifteen and a bit conjurations that do
appear, but in addition to modernised spelling has been standardised between them: some of the conjurations
omit substantial parts of the following but there is no clear pattern: for example, “behold the Pentacle of
Solomon […] behold the banner of God” appears in the conjurations of two of the “Emperors” but is omitted
from the other two. It will be observed that this form explicitly addresses the spirits as “infernal” and fallen, in
contrast to those in the S5 and other texts.
The opening lines of the conjurations that were written in by Ashmole in the S5 Theurgia-Goëtia at the
bottom of several pages agree more closely with this form than with the form at the end of that copy.]
For the four “Emperors”, begin:

We conjure thee, O thou mighty and potent Prince [Name], who is the Emperor and chief
commander ruling as King in the dominion of the [quarter], who bears Rule and power by the
permission of the Supreme God El, over all Spirits both superior and inferior, belonging to the
Infernal Orders. […]
For the 16 “fixed” princes, begin:

We conjure thee, O [name of Prince], a chief Spirit ruling in the [direction], under that mighty
Potent and great Prince [name of Emperor of quadrant]. […]
Then continue:
We invoke, constrain, compel and command you, by the especial and truest Name of your God,
and by that God you worship and obey, and by the Seal of your Creation, and by the most
mighty, most dreadful and most powerful Name of God Iehovah Tetragrammaton who threw
you down and cast you out of heaven with all the other Infernal Spirits: and by all the most
powerful and great Names of God, who created Heaven, Earth and Hell, and all things contained
in them: and by their powers and virtues: and by the name Primaümaton who commandeth the
whole host of Heaven, that thou O Spirit [name], forthwith move, descend and appear and show
thyself visibly unto us, here before this Circle: come ye in fair and comely form and shape
without any delay; the King commandeth you; therefore defer not your coming, what needs any
more words? In the name of Him that liveth for ever, who shall come to judge the quick and the
dead and the world by fire, gird up yourself and come away, even at this present time before this
circle. Behold the Pentacle of Solomon, behold your conclusion, be not obstinate and rebellious,
behold the banner of God. Move, we say, show yourself and appear affably, courteously, friendly,
in a fair and comely form and shape, without doing any harm to us, or any other Creature, or to
this place or any other part of place in the World, and answer truly and faithfully to our requests,
that we may accomplish our will or desire, in knowing or obtaining any matter or thing, which
by office you know, if belonging to your Orders, or proper for you to perform or to accomplish,
through the power of God El, who created and disposeth of all things both Celestial, Aërial,
Terrestrial and Infernal.
53
Appendix 4: The Oath to be taken by a Spirit
[This is based on a text appearing on fol. 71 of Sloane MS. 3824, immediately following an incomplete copy
of the Ars Theurgia-Goëtia. As presented it is only valid for the sixteen “fixed” princes (the S4 copy was for
Padiel) but minor verbal alterations could adapt it for the others, or their Dukes. Spelling has been
modernised and some minor changes made for clarity.]
I, a Presidential Spirit, by name called [Name], residing & serving under [name of Emperor ruling
spirit] a King of the Angle or Mansion of the [quarter], at the Comand of the Sovereign head of
my Orders, and on my own accord, by the virtue power and force of Invocation on that behalf,
do firmly and solidly bind and oblige myself by these presents, visibly to appear, in fair and
decent form, unto A.B. and C.D.102 or either of them, at all tymes & in all places, whensoever &
wheresoever, I shall be by them, or either of them, called forth and moved thereunto; either in a
Glass Receptacle (as being one usual manner of appearance and of receiving and inclosing of
Spirits) or otherwise out of it, as the condition or occasion of any matters in question or
operation shall properly or necessarily require. And I the said Spirit [name], do also yet further
and more especially bind and oblige myself unto A.B. & C.D. or either of them as aforesaid, in
by and through the truest and most especial name of my God, and by the principal head of my
orders, and by his seal and character, and the virtue thereof, at the sight of which all Spirits in
their several and respective degrees, orders and offices, do therein accordingly serve, honour and
obey; and chiefly by this my seal or character, as hereunder is by me affixed or inserted. And by
the force and virtue of these words most powerfully in the Art of Magick:103 Lay, Alzym, Mura,
Syron, Nalgava, Rythin, Layaganum Layarazin, Lasai, by the contents hereof, and by the
virtue, power and efficacy of all aforesaid, I the said Spirit [name] do firmly and faithfully
promise to appear visibly unto A.B. & C.D. or either of them, in manner and form as aforesaid,
and to make true and faithful answers, unto all and every their or either of their demands and
requests, speaking plainly, and to be understood of them or either of them, and also readily,
willingly and effectually to fulfil, perform and accomplish, all and every such their or either of
their commandments, as at any time they or either of them shall request and enjoin me, at all
times and in all places, whensoever and wheresoever I shall be of them or either of them moved,
or called forth to visible appearance, during their or either of their natural lives, even to the last or
ultimate survivors. In testimony whereof being commanded, I have hereunto and hereunder,
affixed or inserted, my true seal or character, unto which I owe and bear obedience, and have
always stuck close.
102
This was probably based around a two-person method of working with an invocant and scryer.
103
Originally “in the Sophick of Magick Art.”
54
Appendix 5: Figures from the Mathers-Crowley Goëtia.
In the third plate of the 1904 Mathers & Crowley Goëtia¸ figures 176, 178 and 180-184 (there
were no figures 177 or 179 in the three plates printed) pertain to the Theurgia-Goëtia. 176 was
the compass diagram, 178 the character of Carnesiel and 180-184 the characters of four of
Carnesiel’s underlings (including two variant seals for Bucafas). Even without variants (and it is
apparent that Mathers intended to include major variations), at the size printed, the characters of
the 31 principal spirits would have taken up a full page, and the 486 subordinates another eight.
It is thus likely that even if Mathers had gotten the text of the second book of the Lemegeton into
a publishable state, and Crowley had somehow gotten his hands on the manuscript, the Beast
balked at the expense of getting the 500+ spirit seals professionally redrawn and turned into plates.
Fig 178: seal of Carnesiel.
Fig. 180: Seal of Fig. 181: Seal of Fig. 182: Seal of Fig. 183: Seal of Fig. 184: Seal of
Myresyn Ornich Zabriel Bucafas Bucafas (variant)
It will be observed from these examples that Mathers, clearly unaware of the source of all these
names, did not know which orthography was correct so included all variants. The pointed
Hebrew around the character of Carnesiel is taken from Harley 6483 and perpetuates the
miscopying of the name by Smart / “Rudd”104 or someone higher up the stemma.
In the Sloane Lemegeton MSS., only the characters of the chief spirits, and not even all of them,
have the enclosing circles, and then only a single circle. The “Rudd” Lemgeton has a double circle
with the spirit name in Roman script and pointed Hebrew for each of the chiefs, and a plain
single circle around the characters of each of the underlings.
104
“Dr. Rudd” is the imputed author / redactor / annotator of a series of works which surive in MS. copies, internally
indicated as having been made 1712-14 by “Peter Smart, M.A.,” in the Harleian collection of the British Library (BL
Harley MSS. 6479-86), of which Harley 6483 is a version of the Lemegeton. Little or nothing is known of this
individual (a purported note on his nativity in Harley 6481, for instance, gives the date of birth of John Heydon) and
the texts under his name contain multiple instances of plagiarism from, or at least dependence on, printed works of
1650-1690, making Skinner & Rankine’s identification (in The Goëtia of Dr. Rudd and elsewhere) of him with Captain
Thomas Rudd (1584-1656), utterly untenable.
55
Appendix 6: Compass figure from the Steganographia
In the printed Steganographia (T1606 p. 5) this was only part-filled (and with two engraver’s
errors in spirit names per a note in the margin); the full set of names, directions and characters
was tabulated on the following page. In the Peniarth MS. (fol 4v) the diagram is completely
filled out. That copy includes a further circle on the inside with variant forms of the spirit
characters, here omitted; characters are here conformed to the table on T1606 p. 6.
56
Appendix 7: Variant spirit names.
These have been collected in this appendix to avoid overloading the main text with footnotes. U/V
variations are not noted (‘i’ / ‘y’ / ‘ij’ / ‘ÿ’ variations are, but are not particularly significant).
Additional terminal ‘s’s in names in S2 and S3 are frequent and represent the English possessive case
(apostrophes not being used for that purpose at the time), “Tediels Seale” being a contraction of “Tediel his
Seale”: these are not listed as variants. In a few instances “Rudd,” probably deriving from a near ancestor of
S3, has either (a) included such a terminal ‘s’ as part of the name, or (b) dropped a terminal ‘s’ that originally
was part of the name.
Of the BL MSS., S5 has fewest deviations from T1606, but also contains errors not found in the other
three, indicating none of them derived primarily from it.
S3, while generally less legible than S2, agrees more strongly with it than any of the other sources
agree with each other. S2 was probably based primarily on S3 (it notes a few textual variations, sourced to
“another copy” and preserves some older readings, e.g. “in five parts called Bookes” at the end of the main
title of the Lemegeton, where S3 has simply “in five parts &c.”).
H3, the latest of the four BL Lemegeton MSS., perpetuates some errors in S3 / S2 but not others,
introduces many more of its own, routinely jumbles the order of subordinate spirits and switches day /
night attributions in several instances.
The above suggests that (a) S3 / S2 and H3 have a common ancestor which was copied independently
of S5, (b) S5 is closer to the hypothetical ur-text of the Lemegeton than S3, and (c) Peter Smart (the scribe of
H3) or his source was careless and / or clueless.
The “Second Part of the Art of King Solomon” in S4 breaks off about halfway through the list of the
principal spirits, and omits the lists of named subordinates: a few of the names appear in the bodies of the
entries for the principals. “Trithemius Redivivus” in S4 does contain those lists of names, with far fewer
deviations from T1606 than any of the Lemegeton MSS., but breaks off in chapter 13 (Raysiel).
The chief spirits (name where all sources used agree are not listed):
Carnesiel: Carnesiell in some places in the text in S5; Carmasiel in H3.
Amenadiel: Ameradiel in H3.
Aseliel: Asteliel in S2, Aschiel in S3, H3.
Barmiel: Sometimes Bermiel in S3.
Gediel: Gedial in S4 (mostly), S5 (sometimes).
Asiriel: Asyriel in S2, S3, S4 fol 65r, S5, H3; Assyriel in the S4 copy of Trithemius Redivivus.
Dorothiel: Nigh-universally Dorochiel in the BL Lemegeton MSS.; Darochiel in main text in H3.
Raysiel: Raysael in S5, variously Rasiel and Raijsiel in S3, S2, Rasiel in H3 (Raisiel in one instance).
Baruchas: Barachus in heading / incipit of conjuration in S5.
Geradiel: Garadiel by seal and in heading / incipit of conjuration in S5.
Hydriel: Hidriel in S2, S3, on seal in H3.
Pyrichiel: Pirichiel in S5, S2, on seal in H3; Pijricihel or Pijrchiel in S3.
Emoniel: Ermoniel by seal in S2.
Soleviel: Soleriel in S2.
Bydiel: Bidiel in S5, H3, Bÿdiel in S2, S3.
*******
57
Under Carnesiel: Myresyn as Myrezyn S5, S3, S2, H3; Ornich as Orvich S3, S2, Orich H3; Bucafas as Buchafas
H3; Benoham as Bonoham H3; Arisiel as Arifiel S5, S3, S2, Azifiel H3; Bedarys as Bedary S5, S3, S2, H3;
Laphor as Lapor H3.
Under Caspiel: Ursiel as Usiel S3, S2, H3; Femol as Femel in S3, H3; Larmol as Larmel in S2, S3; Femol as
Femel S3, S2, H3; Budarym as Budarim S5, Budarijm S3, Budarÿm S2, H3; Camory as Camorr S3, S2,
Camori H3; Larmol as Larmel S3, S2; Geriol as Geriel S5, S3, S2, H3; Camor as Camorÿ H3, Otiel as Oriel S5.
Under Amenadiel: Vadros as Vadras S3, S2, H3; Luziel as Luriel H3; Curifas as Currifas H3; Almesiel as
Amesiel S3, S2, Alinesiel H3; Nadroc as Madrock H3.
Under Demoriel: Arnibiel as Armbiel S3, S2; Cabarym as Cabrim S5, S2; Menador as Menander S3, S2; Doriel
as Diriel S3, S2; Medar as Meder S3, S2, Medal H3; Dabrynos as Dabrinos S5, S3, S2, H3; Chomiel as Chamiol
(altered from Chamiel) S5.
Under Pamersiel: These names are not tabulated in T1606, but appear mixed with Latin in the title of
chapter i. of lib. I of the Steganographia: Cuius clavis et operatio tenetura spiritu principali Pamersyel, anoyr
madriel per ministerium ebra sothean abrulges itrasbiel. Et nadres ormenu itules rablion hamorphiel. Ad hos fit
commissio omnium cum exorcismo. The words here rubricated, with the exception of the last, contain a
coded message in a mix of Latin and German describing how to read a message in the “Pamersiel” cipher
(nym di ersten bugstaben de omni verbo). In S5 the names are given as Anoyr, Madriel, Ebra, Sotheano,
Abrulges, Itrasbiel, Nadrel, Ormenu, Itules, Rablion, Hamorphiel (this order reads up the first column of
characters, which were copied upside down per a scribal note under the character of Anoyr, then down the
second and third. A later hand has written numbers next to the characters which scrambles the sequence of
the latter 6, and should so be disregarded).
S3 / S2 have the order: Anoyr, Madriel, Ebra, Sothean, Madres, Abrulges, Ormenu, Itules, Rablion,
Hamorphel, Itrasbiel.
H3, reading by rows, gives the order: Sotheans, Itules, Madres / Rablion, Anoyr, Abrulge / Hamorphiel,
Madriel, Ormenus / Itrasbiel, Ebras.
Under Camuel: Camyel as Camiel S5, Chamyel S2, S3, Camÿuel H3; Elcar as Elear H3; Citgara as Citgaras
H3; Neriel as Neriol H3; Omyel as Omiel S2, S3, H3; Asiniel as Asimiel S5, Asniel S3, H3; Calym as Calim
S5; Azimo as Azemo S5: Tugaros as Tuaros S2, Tiravos S3, Tugaro H3. H3 refers Dobiel to the day and
Citagara to the night.
Under Aesliel: Odiel as Otiel, S2; Curiel as Euriel, S2; Melas as Melos, H3; Bufar as Bofar, S5. S2, S3
apparently (the layout in S3 is somewhat confusing) assign Odiel and Othiel to the day and Arean and
Asahel to the night. H3 assigns Arean to the night and Sariel to the day.
Under Barmiel: Acterar as Acteras S5, Acterer S2, S3, Aeterer H3; Barbil and Barbill, H3; Carpiel as Carpid S2,
S3; Marquus as Marguns S5, Marquis H3; Acreba as Acereba S2, S3, Achereba H3; Marcaiz as Mareciza S5,
Mercaiza S2, Marcaiza H3; Gabir as Gabio S5, Gabis H3. H3 assigns Marquus, Acreba, Astib to the day,
Mansi, Carpiel, Keriel to the night.
Under Gediel: Coliel as Cotiel S3, S2; Assabi as Assaba S5, S3, S2, Affaba H3; Sariel as Seriel H3; Aroan as
Arons H3; Cirecas as Cireca H3. S2, possibly due to the confused layout of the seals in S3, assigns Sariel,
Rantiel, Mishel and Bariel to the night and Reciel, Sadiel, Agra and Anael to the day.
Under Asiriel: Astor as Aitor S3, S2, H3; Carga as Cargo, H3; Arcisat as Arisat S2, Arcifat H3; Adriel as
Aariel S5, Ariel S3, S2, Nariel H3; Cusiel (day) as Cubiel S3, Cuopiel S2; Malqueel as Malguel S5, S3; Malugel
S2, Malguels H3; Cusiel (night) as Cusriel S5, Cusrel S3, Cusrol S2, Cusriel H3; Maroth as Marott S3, S2;
APPENDIX: VARIANT SPIRIT NAMES 59
Omiel as Onuel S3, H3, Omuel S2; Budar as Buder S3, S2; Fassua as Faseua S5, Fascua S3, S2, H3. The
duplication of Cusiel appears in the P4 Steganographia MS. as well as the 1606 and 1621 print editions.
Under Maseriel: Mahuc as Mahue S5, Mayhuc S3, S2, Myhuc H3; Roviel as Requiel H3; Fariel as Earviel S5,
S3, S2, H3; Maras as Naras S3, S2; Noquiel as Noguiel S5, Nogeiel S3, S2, H3; Zerael as Zeriel S5, S3, S2,
Leriel H3; Athiel as Atniel S5, Atmel S3, S2, Atmiel H3; Vessur as Vescur S3, S2; Amoyr as Amoyor, H3;
Badiel as Bachiel S5; Azimel as Vezimel H3; Chasor as Charos S3, S2, H3; Potiel as Patiel S5, S3, S2, Patiels
H3; Baros as Baras S3, S2; Paras as Earos S5, Eras S3, S2, Earo H3; Asuel as Assuel S5, S3, S2, H3; Aliel as
Ariel H3; Atriel as Atiel H3; Saluar as Solvar S3, S2, H3.
The table in the 1606 printed Steganographia was split in half over a page break. The redactor of the
Theurgia-Goetia (and also the translator of “Trithemius Redivivus” in S4) took the twelve names in four
columns before the break as applied to the day, and the twelve after the break for the night. It is unclear
whether this was the intention; the corresponding table in the Penarth Steganographia MS. is not thus
broken and has the same six names (barring spelling variations) in each column. 105
In the present text I have retained the Lemegeton assignment of the spirits and their characters to day and
night. The Trithemius arrangement is as follows:
 Col. 1: Mahuc, Roviel, Fariel, Arach, Maras, Noquiel
 Col. 2: Zerael, Athiel, Vessur, Sarmiel, Amoyr, Badiel.
 Col. 3: Azimel, Chasor, Potiel, Baros, Eliel, Paras,
 Col. 4: Alsuel, Aliel, Espoel, Rabiel, Atriel, Saluar.
Under Malgaras: Carmiel as Carimiel S3, S2; Borass as Borasy S5, Boras S3, S2, Baras H3; Casiel as Cassiel
H3; Cabiel as Gabiel H3; Misiel as Alisiel S3, S2, H3; Aroiz as Arois S5, S3, S2, Aroias H3; Dobiel as Doduel
S5, Dodiel S3, S2, H3; Cubi as Cubis H3; Aspor as Aspar S5.
Under Dorothiel: (Sunrise to noon): Mugael as Maguel S5, Magael S3, S2, Magaels H3; Choriel omitted S5
(see below); Artinc as Artino S5, S3, S2, H3; Maniel as Mamel S3, S2, H3; Suriel as Uriel H3; Carsiel as
Carciel S3, S2, Arsiel H3; Fubiel as Tubiel S3, S2, H3; Carba as Corba S3, S2, H3; Althor as Alshor S3, S2, H;
Omael as Omiel S5, S3, S2, H3.
(Noon to sunset): Lomor as Lemor H3; Cesael as Casael S5, S3, S2, H3; Larfos as Lorfos S3, S2, Larfo H3.
(Sunset to midnight): Nachiel as Nahiel S5, Naliel S3, S2, H3; Ofisiel as Ofisel S3, S2, Osysiel in the S4
Trithemius Redivivus; Bulis as Budis S3, S2; Moniel as Momel S5, S3, S2, Moinel H3; Pafiel as Pasiel S3, S2,
H3; Gariel as Geriel H3, Curfas as Cursas S5, Carfas H3; Aliel as Liel S3, S2, H.
(Midnight to sunrise): Phutiel as Futiel S5, Putiel S3, S2; Narsyel as Narsiel S5, S3, S2, H3; Moziel as
Mosiel S3, S2, H3; Aroziel as Arosziel in the S4 Trithemius Redivivus; Cusync as Cusyne S5, Cusÿne S3, S2,
H3; Pesular as Blusar H3; Abael as Abac H3; Meroth as Merorh H3; Cadriel as Chadriel S3, S2; Lobiel as
Lodiel S5.
There is some confusion here in S5. In the first group, two names are written next to four of the seals
(Efiel / Artino, Maniel / Efiel, Suriel / Maniel, Carisel / Fubiel) and Choriel omitted completely. S5 assigns
the character here given for Choriel, following S3 / S2, to “Artino.” On fol. 125r, there is further confusion
with the layout; the 24 night spirits are arranged in three columns, with a slight gap across the middle of
the page and a heading “The <illegible> after midnight,” heavily cancelled, above the character of Maziel; in
fact, reading all the way down the columns will produce the order from T1606. H3, meanwhile, switches
multiple spirits between the four groups.
105
In the context of the Steganographia it probably doesn’t matter: the names of the subordinate spirits, their numbers of
servitors, hours of rulership and the rest all appear to be part of the cover text rather than code for part of the
cryptographic system (some numbers in the main text of some chapters do refer to how the chapter’s cipher works).
Under Usiel: Abaria as Abraiel S5, Abaris S3, S2; Arnen as Amen S2, Arnew H3; Saefar (1) as Saefer S5, S3,
Sadfar S2, Sarfor H3; Poreil as Potiel S5, S3, S2, H3; Saefar (2) as Saefarn S5, Saefer S3, Seafar S2, Maqui as
Magni S5, Mapui S3, S2, Magur H3; Barsu as Barfu S5, S3, S2, Barfies H3; Garnacu as Garnasu S5, Garnafu
S3 , S2, Garfus H3; Hissam as Hisiam S3, S2, H3; Usiniel as Usimel S3, S2; Ansoel as Anfol S3, S2; Burfa as
Burfas H3; Sobiel as Sodiel S5, H3; Saddiel S3, S2 (see below); Ossidiel as Ofsidiel S3, S2, Offidiel H3; Asuriel
as Asurel S3, S2; Almoel as Almod S3, S2, Minoel H3; Laspharon as Las Pharon S5, Lasphoron S3, S2, H3;
Pathyr as Pathier S5, Pathir S3, S2, H3.
As with the underlings of Maseriel, this table was split over a page break in the 1606 printed
Steganographia, and the Theurgia-Goetia (and Trithemius Redivivus in S4) refer those before the break to the
day and those after to the night. Since the third and fourth columns have six names each as against eight
each in the first two (the gaps being filled by small sigils or characters, which in the Theurgia-Goetia are
referred to Abaria, Maqui, Almoel and Adan), and the accompanying text states that there are 14 names for
the day and 14 for the night, it is possible that this was the originally intended split.
In the Penarth Steganographia MS. (fol. 12r), the eleventh “day” spirit is spelt Saephar. In S3 and S2 the
character of Sobiel is labelled Saddiel and the actual character of Saddiel appears at the end of the “night” list
with a note that “this seale should have ben betwene Burfa & Sodiel” (S3; S2 has “Soddiel”).
Under Cabariel: Asoriel as Alsoriel H3, Etymel as Etimiel S5, S3, S2, Elmiel H3, Clyssan as Clijssan S3,
Elÿsan S2, Yssan H3, Cuphar as Cuphal S5, Cupher S3, “Cupher or Cuphir” S2,Gupharort H3; Cugiel as Ugiel
S3, S2, H3; Thalbos as Thalbor S3, S2, H3; Orym as Otim S5, Orijm S3, S2, Orÿm H3; Cazul as Cazsul S2.
Under Raysiel: Baciar as Bacier S3, Basiar H3; Thoac as Phoca S3, Phocas H3; Terach as Terath S5, S3, S2
(originally written Terach but altered), Feruh H3; Albhadur as Albadur S3, S2, Albahadur H3; Chanael as
Chanoel S3, S2, H3; Fursiel as Furciel S3, S2; Betasiel as Betasid S3, Melcha as Milcha S3, Melchas H3; Arayl as
Aryel S3; Aleasy as Aleasi S5, H3, Aleasÿ S3; Quibda as Quibdas H3; Morael as Morad S3; Thurcal as Thurcall
S3. (Several names were unreadable in the copy of S2 I was using).
Compared to the order of names obtained by reading down columns in each of the two sections of the
table in T1606, Lamas and Thurcal have been displaced to the end of the list in the Lemegeton. This follows
the table in Trithemius Redivivus (see S4 fol. 130r: the S4 copy itself cannot have been the source of the
Theurgia-Goetia, since it breaks off a short way into the chapter treating of Raysiel, and one of its relatively
few errors in underling names is not perpetuated in the BL Lemegeton MSS.).
Under Symiel: Asmyel as Asmiel S5, S3, S2, H3; Vastos as Vafros S3, S2, Vastas H3; Malgron as Malgrom
H3; Achot as Achol H3; Banier as Bonyel S5, Boniel S3, S2, H3; Musor as Masor H3; Molael as Malael H3;
Arafos as Arafo H3; Marianu as Marianns H3; Narzael as Narzal S3, H3, Narzad S2; Murahe as Marahe S3,
S2, H3; Nalael as Nalaels H3.
S3, S2 and H3 assign Mafrus 79 servitors and Narzael 201; the latter number agrees with T1606 but the
former doesn’t; the numbers for the “night” Dukes add to 790 for all the Lemegeton MSS. but 781 in the
printed Steganographia.
Under Armadiel: Massar as Nassar S5, Massak S3, Massax H3, Calurnya as Calvarnia S5, S3 (unclear,
possible Catvarnia), S2, H3; Alferiel as Alfevil H3; Oryn as Orijn S3, Orin S2, Candiel H3 (that is, that name
is attached to Oryn’s seal), Asmael as Asmaiel S5; Iaziel originally Jasiel S5, corrected to Jaziel, Joziel S3, H3;
Pandiel as Candiel S3, Caudiels H3; Carasiba as Carsiba S3, H3; Mafayr as Masayr H3; Oeniel as Olniel H3.
Slightly unusually, S2 has multiple correct readings, possibly from the scribe’s “other copy,” for names
corrupted in S3. S5 switches the order of two of the Dukes; H3 heavily disarranges the whole list.
APPENDIX: VARIANT SPIRIT NAMES 61
Under Baruchas: Quita as Quitta S5, Quinta S3 (noted as “other copy” reading in S2); Couayr as Cavayr S5,
S2, Cavaijr S3, Cavayx H3; Aboc as Aboce S3, H3; Chubor as Chuba S5; Lamael as Lamaels H3. H3 again
disarranges the order.
Under Buriel: Merosiel as Marosiel S3; Saruiel as Sarviol S5; Bufiel apparently Bufid S3, Bufiiel S2 (second ‘i’
possibly cancelled); Futiel as Futid S3; Drubiel as Dribiel H3.
Under Hydriel: Chamoriel as Chamorid S3, Musuziel as Musziel H3; Lameniel as Leminid S3, Lemeniel H3;
Brachiel as Barchiel S5 (originally written Barachiel), Brackiel S2, Beachiel H3; Camiel as Camael S3, H3,
Chamiel S2; Lusiel as Luciel S5, S3, H3.
Under Pyrichiel: Damarsiel as Darmarsiel H3; Almasor as Almator H3; Nemariel as Namariel S3; Menariel as
Merariel S3, Menaziel S2 (apud Rowe & Peterson); Hursiel as Husiel H3; Cuprisiel as Cupriciel S3 (most
names in S2 unreadable in the scans I’m using).
Under Emoniel: Phanuel as Panuel S3, S2 (and placed out of order), Phamiel H3; Nasiniel as Nasinel S2;
Armesiel as Armisiel S3, S2. (The same variant readings appear in a second copy of the entry for Emoniel
on S2 fol. 32r).
Under Icosiel: Psichiel as Pischiel S5; Thanatiel as Tlanatiel S2, Thanaliel H3; Agapiel as Acapiel S3, S2;
Larphiel as Lerphiel S3, S2; Zachriel as Zachariel S5, S3, S2, H3; Heresiel as Heraciel S3, Hereciel S2; Munefiel
as Munesiel S5, Munetiel S3, S2, Munefield H3. S5 disarranges the order slightly, H3 completely as usual.
Under Soleviel: Praxeel as Proxel S3, S2, H3; Morucha as Moracha S5, Marucha S3, S2, Maruchas H3;
Almodar as Amodar S3, S2, H3; Charoel as Caroel S3, S2; Penador as Penader S3, S2. S3 / S2 additionally
have the name Amrel written below the name Amriel and applied to the same character. S5 disarranges the
order slightly, moving Praxeel to after Charoel.
Under Menadiel: Clamor as Chamor S2; Drassiel as Brassiel S3, S2; Samyel as Samiel S3, S2; Curasyn as
Curasin S5, Curaijn S3, S2, H3.
Under Macariel: Claniel as Chaniel S3, S2; Charoel as Caroel S3, S2; Asmadiel as Amadiel S3, S2; Romyel
as Romijel S3, S2, Romÿel H3; Nastuel as Mastuel S5, Naustuel S3, S2; Varpiel as Verpiel S3, S2, Verpil H3;
Gremiel as Gorniel S3, Germel S2; Thuriel as Thirciel S3, Thirsiel S2; Brusiel as Brufiel S5, Burfiel S3, S2,
Drusiel H3; Lemodac as Albenusÿ S3, Aromusÿ S2, Aldrusÿs H3 (possibly originating in an eye-skip with
Aldrusy, the last of the named servants of Uriel).
Under Uriel: Chabri as Cabri S3, Chabris H3; Drabos as Drabros S5, Darbos S3, S2, Drabo H3; Brymiel as
Brimiel H3; Curmas as Curmis S3, S2; Hermon as Hermion S3; Aldrusy as Adrnsis (?), S3, S2.
Under Bydiel: Mudriel as Mudirel S5; Chruchan as Crucham S2; Lamaniel as Lemeniel S3, S2, H3; Andrucha
as Andruchiel S5, Andruchas H3; Merasiel as Manasael S3, S2, Merasael H3; Chremoas as Chremo S3, S2.
Bibliography
1. Manuscripts in institutional collections:
Cardiff, National Library of Wales

Peniarth MS. 423D
London, British Library

Harley MS. 3420*
Harley MS. 6483
Lansdowne MS. 1203*
Sloane MS. 2731
Sloane MS. 3805*
Sloane MS. 3648
Sloane MS. 3824
Sloane MS. 3825
Paris: Bibliothèque nationale de France
BnF Fr. 25314
Items marked with an asterisk were not directly consulted: references to them are based on
published typesets or descriptions, or published / webposted images of individual pages or figures.
2. Printed works (16th / 17th century):
Abano, Petro di (spurious attrib.): Heptameron, seu elementa magica. In Agrippa [et al.], Opera in
duos tomos, tom. i. English translation by Robert Turner in Agrippa [et al.], Henry Cornelius
Agrippa his Fourth Book of Occult Philosophy, &c. &c. &c.
Agrippa von Nettesheim, Heinrich Cornelius: De incertitudine & Vanitate scientiarum declamatio
invectiva. [Antwerp, 1530]. Many reprints; included in Agrippa’s Opera in duos tomos, tom. ii.
Anonymous English translation as The Vanity of Arts and Sciences, London: Printed for J.C.
by Samuel Speed, 1676.
— De occulta philosophia libri tres. [Köln], 1533; reprinted, Lyon: Godefroy & Marcello Beringen,
1550; reprinted with additions, “Lyon” [Basel]: “per Beringos fratres” [Peter Perna], n.d. [1567];
critical Latin edition (ed. V. Perrone Compagni) Leiden: E.J. Brill (Studies in the History of
Christian Tradition), 1992, reprinted 2012.
— [et al.]: Opera in duos tomos concinne digesta &c. &c. &c. There are at least five different editions,
with minor variations of the full title, most bearing no date (one is dated 1600) and all with
the spurious imprint “Lugduni, per Beringos fraters.” The earliest [Basel: Thomas Guerin,
1579] reprinted in facsimile, Hildesheim: Georg Olms, 1970.
— (et al.): Henry Cornelius Agrippa his Fourth Book of Occult Philosophy, of Geomancy, Magical
Elements of Peter de Abano, &c. &c. &c., Translated into English by Robert Turner, Φιλομαθης.
London: Printed by J.C. for John Harrison, 1655. English translations of six tracts from tom.
i of Agrippa’s Opera, only one of which is credibly actually by Agrippa. Facsimile reprint
with an introduction by Stephen Skinner; London: Askin, 1978.
62
BIBLIOGRAPHY 63
— (et al.): Henry Cornelius Agrippa his Fourth Book of Occult Philosophy, of Geomancie, Magical
Elements of Peter de Abano &c. &c. &c., translated into English by Robert Turner, Philo-Med.
London: Printed by J.C. for Tho. Rooks, 1665. A reprint of the 1655 edition, expanded by
the addition of English translations of the conjurations in the Heptameron.
Grosschedel ab Aicha, Johan Baptista: Calendarium Naturale Magicum Perpetuum: s.l. [Frankfurt]:
Johan Theodor de Bry, [1618].
Heidel, Wolfgang Ernst: Johannis Trithemii […] Steganographia vindicata, reserata & illustrata &c.
&c. &c. Mainz: Johann Peter Zubrodt, 1676; slightly revised reprint, Nürnberg: Johann
Friederich Rudiger, 1721.
Scot, Reginald: The Discovery of Witchcraft, proving that the Compacts and Contracts of Witches with
Devils and all Infernal Spirits or Familiars, are but Erroneous Novelties and Imaginary Conceptions
&c. &c. &c., “third edition” with anonymous additions. London: Printed for A. Clark, 1665
(originally published London: William Brome, 1584 as The Discoverie of Witchcraft, wherein
the lewde dealing of witches and witchmongers is notablie detected, &c. &c. &c.).
Trithemius, Johannes: Steganographia, hoc est ars per occultam scripturam animi sui voluntatem
absentibus aperiendi certa. Frankfurt: printed by Matthias Becker for Johann Berner, 1606;
reprinted Darmbstadt, Balthasar Aulænder for Johann Berner, 1621.
3. Modern printed works (books / journal articles)
Ernst, Thomas: “Schwarzweiße Magie: Der Schlussel zum dritten Buch der Steganographia des
Trithemius.” In Daphnis: Zeitschrift fur Mittlere Deutsche Literatur, vol. 25 no. 1 (Amsterdam,
1996).
— “The Numerical-astrological ciphers in the third book of Trithemius’s Steganographia.” In
Cryptologia, vol. 22 issue 4 (1998).
Gilly, Carlos: “Il ritrovamento dell’originale del Calendarium Naturale Magicum Perpetuum di
Großschedel / The rediscovery of the original of Großschedel’s Calendarium Naturale
Magicum Perpetuum.” In Gilly & van Heertum (eds.), Magia, alchimia, scienza dal ‘400 al ‘700:
l’influsso di Ermete Trismegisto (Magic, alchemy and science 15th-18th centuries : the influence of
Hermes Trismegistus), Firenze: Centro di, 2005.
[Mathers, S.L. “MacGregor” &] Crowley, Aleister (eds.): The Book of the Goetia of Solomon the
King. Foyers, Inverness: Society for the Propagation of Religious Truth, 1904. Facsimile
reprints London: Equinox, 1976, and Thame, Oxon: First Impressions, 1992.
McLean, Adam: The Magical Calendar: A Synthesis of Magical Symbolism. Edinburgh: Magnum
Opus Hermetic Sourceworks, 1979; second edition, Grand Rapids, MI: Phanes Press, 1994.
An English translation with commentary of Grosschedel’s Calendarium Naturale Magicum
Perpetuum.
Peterson, Joseph (ed.): Lemegeton Clavicula Salomonis: the Lesser Key of Solomon. York Beach,
Maine: Weiser, 2001.
Rankine, David: The Book of Treasure Spirits. London: Avalonia, 2009.
Reeds, Jim: “Solved: the Ciphers in Book III of Trithemius’s Steganographia.” In Cryptologia vol.
2 issue 4 (1998).
— “Breakthrough in Renaissance Cryptography: A book review.” In Cryptologia vol. 23 issue 1
(1999). A review of Ernst’s “Der Schlussel zum dritten Buch der Steganographia”
Skinner, Steven & Rankine, David: The Goëtia of Doctor Rudd. Singapore: Golden Hoard
(Sourceworks of Ceremonial Magic series), 2007. A typeset of the Ars Goëtia, Ars Theurgia-
Goëtia, Ars Paulina and Ars Almadel from Harley MS. 6483.
Walker, D. P.: Spritual & Demonic Magic from Ficino to Campanella. London: Warburg Institute,
1958; reprinted Stroud: Sutton & University Park, PA: Penn State University Press (Magic in
History series), 2000.
4. Online resources
“The Alchemy Website” (alchemywebsite.com) — the site’s “Database of Alchemical

Manuscripts” is largely what it says on the tin but it was not unknown for works on ceremonial
magic in manscript to be bound up with alchemical texts: Sloane 3805 is one such instance.
“Trithemius Redivivus” (trithemius.com) — includes modern English translations of portions
of the Steganographia with keys to the ciphers of the first book.
“Twilight Grotto: Esoteric Archives” (esotericarchives.com) — includes complete or partial
transcriptions of the Lemegeton, Heptameron, Calendrium Naturale Magicum Perpetuum and many
other of the works cited here.
Celephaïs Press
Ulthar – Zanarkand - Yharnam – Sheffield
celephaispress.blogspot.com
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Ars Theurgia Goetia

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ARSTHEVRGIAGOETIASALO

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Last revised April 2023: minor corrections only.

Note on the transcription.

[12 of his Dukes]

Caspiel his Seal

The Conjuration of Caspiel

Demoriel his Seal

The Conjuration of Demoriel.

Wee Conjure thee O thou &c.

Pamersiel his Seal

[11 spirits under Pamersiel.]

Ebra his seal Itrasbiel his seal Itules his seal

The Conjuration of Pamersiel.

We Conjure thee O Pamersiel, a Cheefe Spirit Ruling in the East, &c.

Padiel his Seal:

Camuel his Seal.

Ten of his Servants belonging

Orpeniel Pariel Asiniel Meras

Camyel Cariel Calym Azimo

Budiel Neriel Dobiel Tediel

Elcar Daniel Nodar Moriel

Citgara Omyel Phaniel Tugaros

The Conjuration of Camuel.

Aseliel his Seal

8 of his Servants 8 of his Servants

Mariel Cubiel Asphiel Melas

Charas Aniel Curiel Sariel

Parniel Asahel Chamos Othiel

Aratiel Arean Odiel Bufar

The Conjuration of Aseliel as followeth.

Barmiel his Seal

8 of his servient dukes 8 of his Servants dukes

Sochas Acterar Barbis Marcaiz

Tigara Barbil Marquus Baabal

Chansi Carpiel Caniel Gabir

Keriel Mansi Acreba Astib

The Coniuration of Barmiel as followeth

Gediel his Seale.

The 8 dukes belonging to the The 8 dukes belonging

Coliel Sariel Reciel Aroan

Naras Rantiel Sadiel Cirecas

Sabas Mashel Agra Aglas

Assabi Bariel Anael Uriel

The Coniuration of Gediel as fol:

Asiriel his Seale.

The 8 Dukes yt belongs to ye day

Astor Arcisat Amiel Budar

Carga Adriel Cusiel45 Aspiel

Buniel Cusiel Maroth Fassua

Rabas Malqueel Omiel Hamas

Maseriel his Seale

The 12 that belongs to the These 12 following belong

Mayhuc Athiel Potiel Arach Amoyr Paras

Roviel Vessur Asuel Maras Badiel Rabiel

Fariel Azimel Aliel Noquiel Baros Atriel

Zerael Chasor Espoel Sarmiel Eliel Saluar

Malgaras his Seale

The 12 Dukes that belongs

Carmiel Casiel Oriel Aroc Raboc Amiel