Historical references[ edit ] Its date of composition is uncertain, but it is possibly mentioned as Liber Sacer in the 13th century, apparently asserting a high medieval date. The first certain historical record is the trial record of Olivier Pepin from Mende, France. The oldest preserved manuscript dates to the 14th century, Sloane MS fol Sloane MS , dating to the late 14th or early 15th century, was once in the possession of John Dee. Content[ edit ] It is supposedly the product of a conference of magicians who decided to condense all of their knowledge into one volume. It has many instructions on how to conjure and command demons , to work other magical operations, and knowledge of what lies in Heaven among other highly sought information.

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Edited by Joseph H. All rights reserved. Permission is hereby granted to make one handwritten copy for personal use, provided the master bind his executors by a strong oath juramentum to bury it with him in his grave. Beyond this, whoever copies this sacred text without permission from the editor will be damned.

The almost legendary reputation of this work led to the forgery of the so-called Grimoire of Pope Honorius , a ridiculous work so despised by Eliphas Levi and A. Editions Latin. Unfortunately, Driscoll did not make use of the best manuscripts, omitted large portions, misread and misplaced angelic names and words from the prayers, and otherwise took serious liberties with the text.

Manuscripts The Sworne Book is represented in several manuscripts including the following found in the British Museum: Royal MS 17Axlii Latin and English, dated mid-sixteenth century because of borrowing from Agrippa not found in the older manuscripts.

Vellum; ff. XV cent. Gatherings of 4 leaves viii5, xiv6, xv10, xix2. Sec, fol. Pen-drawings of angels and spirits and marginal floral ornament, usually coloured, sometimes in gold; chapter-headings in red, blue, or green. On the fly-leaf f. This MS. Sloane MS late fourteenth or early fifteenth century. This manuscript is known to have been in the collection of John Dee, and contains marginal notes in his handwriting.

The title in the catalog reads simply "Tract on Magic. Excerpts from LJ. Sloane art. Mid 16th century, also with excerpts from Agrippa with citations.

English and Latin. Sloane fols. Of these, Sloane is the most reliable, complete, and readable. All of the manuscripts seem to be missing some text, as shown by internal references to material not actually to be found. One example is the reference to the seals of angels. To make up for these evident deficiencies, the Royal manuscript seems to have inserted some additional text not found in the other manuscripts, namely the information on angels and incenses, most of which is taken from Agrippa and De Abano.

It is also missing some text found in the other manuscripts. Variants are of some interest. Note the recurring sound changes: "i" R manuscript becomes "g" S manuscript , e. The diagram of the Sigillum Dei Aemeth is taken from Sloane This is very close to the although considerably corrupted version shown in Athanasius Kircher in his monumental work Oedipus Aegyptiacus The drawing of the sigil does not occur in Royal, Sloane , or Sl.

The version in Sloane reproduced in C. John Dee, in his Mystical Experiments , was originally told to use a version found in one of his books. Dee consulted several sources, and consulted the angels to resolve the discrepancies. This prompted them to detail an almost totally new version of the Sigil. They give it catalog number DM70, and note, "On fol.

Note too that the Orations found in Liber Juratus parallel and are probably derived from those found in the Ars Notoria , for example: Liber Juratus: [Oratio 17, Royal, fol. Eleminator candones helos helee resphaga thephagayn thetendyn thahonos micemya [S2: uicemya] hehor tahonas [heortahonos] nelos [uelos] behebos belhores hacaphagan belehothol ortophagon corphandonos borne in the shape of a man for us sinners and yow holy angells heliothos phagnora herken and teche me and gouerne me hic dic petitionem tuam sed p visione diuina dic ut sequitr.

Another part of the same oration. Prologue] When wicked spirits were gathered together, intending to send devils into the hearts of men, to the intent they would destroy all things profitable for mankind, and to corrupt all the whole world, even to the uttermost of their power, sowing hypocrise and envy, and rooting bishops and prelates in pride, even the pope himself and his cardinals, which gathering themselves together said one to another as here follows: the helth which the lorde hathe gevin his people is now through magecke and negromancy turned in to the damnacyon of all people, for even the magyans them selves being intoxycated and blynded by the devill, and contrary to the order of christes churche and transgressing the commandement of god, which dothe saye thow shalte not tempe the lorde thy god, but him only shalte yu serve, The health which the Lord has given his people is now through magic and negromancy turned into the damnation of all people.

It is thought right therefore to pluck up and utterly to destroy this deadly root, and all the followers of this art, but they through the instigation of the devil, and being moved with envy and covetousnes under the similitude of truth, they did publish and spread abroad the falsehood, speaking false and unlikely things.

For it is not possible that a wicked and unclean man should work truely in this art, for men are not bound to spirits, but the spirits are constrained against their wills to answer men that are cleansed or clean, and to fulfill their requests.

Yet against all those wills we have gone about to set forth the principles of this art, and the cause of truth, and for that cause thay had condemned this art and judged us to death. And out of the which council of masters which came out of Naples, Athens, and Toledo, we did choose one whose name was Honorius, the son of Euclid, master of the Thebians, in the which city this art was read, that he should work for us in this said art. And he through the council of a certain angel whose name was Hocroel, did write seven volumes of art magic, giving to us the kernel, and to others the shells.

Out of the which books he drew out 93 chapters, in the which is briefly contained the effect of this art, of the which chapters he made a book which we do call The Sacred or Sworn Book for this cause, for in it is contained the sacred names of God, and therefor it is called sacred, as you would say "made of holy things," or else because by this book he came to the knowledge of sacred or holy things, or else because it was consecrated by angels, or else because the angel Hocroel did declare and show him that it was consecrated of God.

And like as a father causes one of his sons to love another, even so does the master unite and knit together his disciples or scholars in concord and love, so that always the one shall help to bear the others burden, nor one shall not reveal the secrets of another, but they shall be faithful of one mind and concord, and he that he shall truely perform, observe, and keep every article of his oath.

And for this cause this [book] is called The Sworn Book End of prologue. I Honorius have thus appointed in my book the works of Solomon. I have first appointed the chapters that it may be the more plain. Here begins the chapters of the first work.

The first chapter is of the composition of the great name of God, which the Hebrews call Schemhamphoras which consists of seventy-two letters: h. The second chapter is of the vision of the Deity, The third of the knowledge of the devine power, The fourth of the forgiveness of sins, The fifth that a man should not fall into deadly sin, The sixth of the redemption of three souls out of Purgatory.

The chapters of the second worke. To deliver them that be in prison, To lock again the gates of the castle, To have all treasures metals, precious stones, and all other thinges hidden in the ground, Of the appearing of dead bodies that they seem to arise again and to speak, That you should think beasts to appear created againe of the earth But these two chapters have we taken away, because they be against the will of God.

Thus ends the notes of all the chapters. Note therefore that the first and chief principal or beginning is the Divine Majesty, and the true invocation must come from the very faith of the heart, the which faith the works shall declare. For Solomon said there is one only God, one might or power, one faith, of whom one work, one principal or beginning, and of whom the perfection and effect of every work comes, although this be divided into many parts.

For like as all the whole parts do savour and smell of the body, even so likewise of these things come all perfection and effect. For he destroyed our death and through his resurrection restored us again to life. Some are celestial, some are of the air, and some are of the earth. Of the celestial, there are also two kinds. Some of them serve God only, and those are the nine orders of angels, that is to say, cherubin, seraphin, thrones, dominations, virtues, principates, potestates, archangels, and angels.

Of whom it is to be spoken among mortal men, for they will not be constrained by any artificial power. And therefore they ought not be invocated, for they always stand before the Divine Majesty, and are never separated from His presence.

Yet because the soul of man was created with them, and to there likeness, looking to be rewarded with them may through the gift and grace of God, his body yet living behold the Divine Majesty, and with them to praise and to know God the creator, and this knowledge is not to know God in his majesty and power, but ever as Adam and the prophets did know him.

The pagans do sacrifice to the spirits of the air and of the earth, but they do not constrain or bind them, but the spirits do fain themselves to be bound by the words of their law, to the intent they may make them commit idolatry, and never turn to the true faith.

And because their faith is nought, therefore their works are nought. He that will work after that man must forsake the living God, and must do sacrifice to spirits and idols. For it is faith that works in a man good or evil. Wherefore it is said in the Gospel, "your faith has made you safe. And so in all angels they work imperfectly. Nor can they through their invocations bring any work to effect, except they believe in Christ.

For it is said by the prophet, "when the king of kings and the Lord of Lords is come, then shall your annointing cease," which should never have ceased if they could have wrought effectually by this art. And so theire works are nought. And although the Jews in that they are Jews are condemned, of yet they do worship the High Creator, but not after a due sort. Yet through the power of the holy names of God, spirits are constrained to come. But Jews because they are not signed with the sign of God, that is to say with the sign of the cross, therefore those spirits will not answer them truely.

Therefore, the Christian man only works truely to come to the vision of the Diety, and in all other works. And although three sorts of men do work by this art magic, yet it is not to be thought that there is any evil in this name Magian, for this same name Magian signifies in the Greek tongue a philosopher, and in the Hebrew tongue a scribe, and in the Latin tongue it signifies wise.

For by this art a man may know things present, past, and to come. Deinde infra illum circulum fac alium circulum a primo distantem duobus granis ordei propter duas tabulas moysi, [9r] vel distantem a primo tribus granis propter trinitatem parsonarm. Deinde a parte dextra crucis scribe.

Et infra alium angulum dextrum [S, S2 add: istas duas]. Et in alio [9v] post istum [S2 adds: "istas duas. Et in alio post istum" S. Et in alio latere a dextris istud nomen alterius sancti angli quod est]. Deinde in alio. Deinde in illo latere eiusdem secundi iptagoni [S: exagoni] quod vadit a secundo angulo eiusdem secundi eptagoni [S: exagoni] ad quintum [S: quartum] scribatur [S, S2 add: hoc] aliud sacrum [S: sanctum] nomen dei [deest S, S2].

Deinde in alio [S2, S: illo] spacio [S: spaciolo] quod clauditur [S: claditur] inter angulum [S2, S add: primum] secundi eptagoni [S: hexagoni] et secundum angulum eiusdem et primum latus tertii eptagoni [S: hexagoni] et portionem circuli contingentem illos angulos depingatur una crux, in medio scilicet [S Deinde in alio spaciolo sequenti a dextris in medio scribatur hoc nomen dei [deest S2, S].

Deinde infra illum circulum fac alium circulum a primo distantem duobus granis ordei propter duas tabulas moysi, vel distantem a primo tribus granis propter trinitatem parsonarm.

Deinde infra illos duos circulos in superiori parte quae dicitur angulus meridiei fac unam crucem, cuius tibia aliquantulum intrat circulum interiorem. Deinde infra angulum superiorem [S: inferiorem] pentagoni scribe istas duas litteras.

Et infra alium angulum dextrum istas duas. Et in alio post istum [S2 adds: "istas duas. Et in alio latere a dextris istud nomen alterius sancti angli quod est.


Equality PDF

Akirr Another prayer for the same. The chapters of the second worke. Out of the which books he drew out 93 chapters, in the which is briefly contained. The version in Sloane reproduced in C. Et tamen non tres eterni: The pagans do sacrifice liger the spirits of the air and of the earth, but they do not constrain or bind them, but the spirits do fain themselves to be bound by the words of their law, to the intent they may make them commit idolatry, and never turn to the true faith. And when he hath thus doone, thus juratks him begyn his worke lett him take fayre clere water and colde of aspringe wherin he shall washe him selfe sayinge Elyand in the next, this name: SatihelYturaihel YturahihelAmabihel Amabiel: Then in that small space which is enclosed between the first angle of the second heptagon and the second angle of the same, and the first side of the third heptagon, and the part touching those angles of the circle, draw a single cross in the middle, namely in that space.



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