Once I got use to the orthography likewise it has very few abbreviations:īesides using "&" for "per" (particle and prefix) it frequently Mathers considered it his oldest and sole Latin source, but makes onlyĬontrary to what Mathers wrote, I did not find it particularly difficult to read The descriptions of the pentacles are in Italian. 25314 de la Bibliothèque nationale.Īdditional 10862 is primarily written in Latin, although (Lansdowne MSS 1203.) Its inclusion by Mathers is puzzling because it is utterlyĭifferent in content from the other manuscripts (aside from a few of the pentaclesĪt the end of the manuscript) and really should stand alone as a separate text.Īnother copy can be found in ms. Nonetheless, it is safe to say that L1202 is derived from a closely related manuscript.Īlso heavily used by Mathers was LES VÉRITABLES CLAVICULESĭE SALOMON, Traduites de l'Hebreux en langue Latine Par le Rabin ABOGNAZAR The latter, such as the missing Psalm and "Anefeneton" from book 2 chapter 17. However, L1202 can't be a direct ancestor of Sl3091 since it contains elements missing from Where Sl3091 differs from the others, L1202 generally follows it. Where K288 differs from H3981, L1202 generally seems to follow the latter. It also regularly replaces "Amen" with "Ainsi soit-il". L1202 displays simple mistakes in some of the Latin passages. Make a more concise and readable edition, which of course makes its authority less reliable. However the frequent deviations and elisions suggest to me that the editor was trying to SALOMON PAR ARMADEL." The wording in L1202 often coincides exactly with theĬolorno manuscripts, which convinces me that it was based mainly on a Colorno ancestor. "more concise in style." Its title page reads: "LES VRAIS CLAVICULES DU ROI In addition, Mathers made significant use of Lansdowne 1202, even though he pronounces it Regularly replaces "Amen" with "Ainsi soit-il" (so be it).Īlthough Mathers felt Sl3091 "has many errors of transcription," I have generally found it toīe the most correct of the Colorno group (i.e. 3091 likewise has some phrases missing from the others, and Probably not a direct ancestor of the latter. Kings 288 includes some phrases which are missing from Harley 3981, so the former is 3091 and Kings 288 are easier to read.Ī Jewish engineer of Mantua (fl. 3981 indicate they were translated by Abraham Colorno, which These are represented by the Kings 288, Harley 3981, and Sloane 3091 manuscripts. Is almost entirely based on French Colorno manuscript exemplars dating 18th century. Traditions of Belief in Late Byzantine Demonology. There are however precedents going back further, on which see Richard Greenfield's The oldest Latin manuscript (Coxe 25) dates to late 15th century. London: Routledge, Taylor & Francis Group, p. (Jean-Patrice Boudet, "Magic at Court" in Sophie Page, Catherine Rider, et al., The Routledge History of Medieval Magic, It was probably translated from a "copy of the Latin text that was in the library of the Duke Filippo Maria in Pavia in 1426." known at this point is in Italian, BNF Ital. The earliest reference is 1303-10 in Peter of Abano's Lucidator dubitabilium astronomiae. Of course, none of the manuscripts used by Mathers qualify as "ancient". Nevertheless, this edition has stood the test of time. Especially wanting are a proper critical apparatus,Īn analysis of the relation between manuscripts, and better utilization of the LatinĪnd Italian manuscripts. Of scholarship (but Waite's editions of various esoteric texts leave far more to beĭesired than Mathers'). It is true that the Mathers edition would not be considered critical by modern standards The fourth excision is chapter 14: Operations and experiments regarding The experiment or operation of the fruit Of the operation of love by her dreams, and how Love magic (Colorno, chapters 11-13: The experiment of Love, and how it should be performed Actually, three of the four significant excisions are operations dealing with Waite's harsh criticism is hardly justified. Preternaturally regarding it as a highly honourable memorial of lawful magic, hasĮxcised as much as possible the Goëtic portions, on the ground that theyĪre interpolations, which is of course arbitrary." The Key of Solomon can scarcelyīe judged accurately in the light of its English version, for the translator, Hand, must be held to remove the necessity for entering into a detailed account of theĬontents of that curious work. Of the Key of Solomon, which is still in print, though the work of an uncritical The source of all, stands the Key of Solomon. "At the head of all, and, within certain limits, the inspiration and The Key of Solomon is the most famous and important ofĪll Grimoires, or handbooks of Magic. All rights reserved.įor a new, reformatted edition of Mathers' edition, with new artwork, see:
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