所羅門的小鑰匙

《所羅門的小鑰匙》（拉丁語：Clavicula Salomonis，英語：The Lesser Key of Solomon，另一個廣為人知的名稱是Lemegeton），是神秘學著作，託名是由古以色列的國王所羅門所編寫。歌德在其《浮士德》一書中亦曾提及。裡面記載眾多咒語與召喚魔鬼之法。

十七世紀時有了第一次的英文版出版，但從那之後書中的內容可信度因為大量的譯者猜測與翻譯錯誤而每況愈下。但仍有幾種儀式保存了其實用性，例如：暸望者的儀式。

該書的史料性比較強，分為四部。其中第一部記載了所羅門王有關召喚地獄72大惡魔的方法，而這本書實際上也是術士和惡魔學家的作品，和所羅門毫無關係，其中大部分的惡魔形象和典故抄襲自聖經的一部偽典《偽以諾克書》。但是書中有關惡魔的記述可以引申到被教會禁止的一些古代傳說和非基督教神話的典故，還記載了一些關於醫學和礦產方面的知識。而第二部則記載召喚四方怪獸的方法；第三部記載星象學和黃道十二宮的天使傳說；第四部記載召喚天使和呼喚蠟像的咒語。

目前認為該書也只有第一部是中世紀寫成，后三部應該並非原本。

This translation of the FIRST BOOK Of the “Lemegeton” which is now for the first

time made accessible to students of TALISMANIC MAGIC was done, after careful

collation and edition, from numerous Ancient Manuscripts in Hebrew, Latin, and

French, by G. H. Fra. D.D.C.F., by the order of the Secret Chief of the Rosicrucian

Order.1 The G. H. Fra., having succumbed unhappily to the assaults of the Four

Great Princes (acting notably under Martial influences), it seemed expedient that the

work should be brought to its conclusion by another hand. The investigation of a

competent Skryer into the house of our unhappy Fra., confirmed this divination;

neither our Fra. nor his Hermetic Mul. were there seen; but only the terrible shapes of

the evil Adepts S.V.A.2 and H., whose original bodies having been sequestered by

Justice, were no longer of use to them. On this we stayed no longer Our Hand; but

withdrawing Ourselves, and consulting the Rota, and the Books M. and Q. did

decide to ask Mr. Aleister Crowley, a poet, and skilled student of Magical Lore, and

an expert Kabbalist, to complete openly that which had been begun in secret.3 This is

that which is written: “His Bishoprick let another take.” And again: “Oculi

Tetragammaton.” This is also that which is said: “Nomen Secundum refertur ad

Gebhurah; qui est Rex Bittul atque Corruptio Achurajim Patris et Matris hoc

indigitatur. “

And so saying we wish you well.

Ex Deo Nascimur.

In Jesu Morimur.

Per S.S. Reviviscimus.

Given forth from our Mountain of A., this day of C.C. 1903 A. D.

1 Mr. A. E. Waite writes (“Real History Of The Rosicrucians,” p. 426) : "I beg leave to warn my readers

that all persons who proclaim themselves to be Rosicrucians are simply members of pseudo-fraternities,

and that there is that difference between their assertion and the fact of the case in which the essence of

a lie consists!” It is within the Editor’s personal knowledge that Mr. Waite was (and still is probably) a

member of a society claiming to be the R.C. fraternity As Mr. Waite constantly hints in his writing

that he is in touch with initiated centres, I think the syllogism, whose premises are given above, is fair,

if not quite formal.-ED.

2 It was owing to our Fra. receiving this S.V.A. as his Superior, and giving up the Arcana of our

Fraternity into so unhallowed a power, that We decided no longer to leave Our dignity and authority

in the hands of one who could be thus easily imposed upon.

(For by a childish and easy magical trick did S.V.A. persuade D.D.C.F. of that lie.)

3 He that is appointed to complete in secret that which had been begun openly is R.R., and to be

heard of at the care of the Editor.

PRELIMINARY INVOCATION.

Thee I invoke, the Bornless one.

Thee, that didst create the Earth and the Heavens:

Thee, that didst create the Night and the Day.

Thee, that didst create the Darkness and the Light.

Thou art Osorronophris: Whom no man has seen at any time.

Thou art Jäbas

Thou art Jäpos:

Thou hast distinguished between the Just and the Unjust.

Thou didst make the Female and the Male.

Thou didst produce the Seed and the Fruit.

Thou didst form Men to love one another, and to hate one another.

I am Mosheh Thy Prophet, unto Whom Thou didst commit Thy Mysteries, the

Ceremonies of Ishrael:

Thou didst produce the moist and the dry, and that which nourisheth all created Life.

Hear Thou Me, for I am the Angel of Paphro Osorronophris: this is Thy True Name,

handed down to the Prophets of Ishrael.

Hear Me.-,

Ar: Thiao: Rheibet: Atheleberseth:

A: Blatha: Abeu: Ebeu: Phi:

Thitasoe: Ib: Thiao.

Hear Me, and make all Spirits subject unto Me: so that every Spirit of the Firmament

and of the Ether; upon the Earth and under the Earth: on dry Land and in the Water: of

Whirling Air, and of rushing Fire: and every Spell and Scourge of God may be obedient

unto Me.

****

I invoke Thee, the Terrible and Invisible God: Who dwellest in the Void Place of the

Spirit.

Arogogorobrao: Sothou:

Modorio: Phalarthao: Doo: Ape, The Bornless One:

Hear Me: etc.

****

Hear me:-

Roubriao: Mariodam: Balbnabaoth: Assalonai: Aphniao: I: Thoteth: Abrasar: Aeoou:

Ischure,

Mighty and Bornless One!

Hear me: etc.

****

I invoke thee: --

Ma: Barraio: Joel: Kotha:

Athoribalo: Abraoth:

Hear Me: etc.

****

Hear me!

Aoth: Abaoth: Basum: Isak:

Sabaoth: Iao:

This is the Lord of the Gods:

This is the Lord of the Universe:

This is He Whom the Winds fear.

This is He, Who having made Voice by His Commandment, is Lord of All Things;

King, Ruler and Helper.

Hear Me, etc.

Hear Me.

Ieou: Pur: Iou: Pur: Iaot: Iaeo: Ioou: Abrasar: Sabriam: Do: Uu: Adonaie: Ede: Edu:

Angelos ton Theon: Aniaia Lai: Gaia: Ape: Diathanna Thorun.

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

I am He! the Truth!

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

I am He, that lighteneth and thundereth.

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

I am He, Whose mouth ever flameth:

I am He, the Begetter and Manifester unto the Light:

I am He; the Grace of the World:

“The Heart Girt with a Serpent” is My Name

Come Thou forth, and follow Me: and make all Spirits subject unto Me so that every

Spirit of the, Firmament, and of the Ether: upon the Earth and under the Earth: on dry

Land, or in the Water: of whirling Air or of rushing Fire: and every Spell and Scourge of

God, may be obedient unto Me!

Iao: Sabao:

Such are the Words!

*_R_H_W_L_D

7KH_/HVVHU_.H\_2I_6RORPRQ

THE INITIATED INTERPRETATION OF

CEREMONIAL MAGIC.

It is loftily amusing to the student of Magical literature who is not quite a fool —

and rare is such a combination! — to note the criticism directed by the Philistine

against the citadel of his science. Truly, since our childhood has ingrained into us not

only literal belief in the Bible, but also substantial belief in Alf Laylah wa Laylah, and

only adolescence can cure us, we are only too liable, in the rush and energy of

dawning manhood, to overturn roughly and rashly both these classics, to regard them

both on the same level, as interesting documents from the standpoint of folk-lore and

anthropology, and as nothing more.

Even when we learn that the Bible, by a profound and minute study of the text,

may be forced to yield up Qabalistic arcana of cosmic scope and importance, we are

too often slow to apply a similar restorative to the companion volume, even if we are

the luck holders of Burton’s veritable edition.

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

once more.

I am not concerned to deny the objective reality of all “magical” phenomena; if

they are illusions, they are at least as real as many unquestioned facts of daily life;

and, if we follow Herbert Spencer, they are at least evidence of some cause.4

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

triangle of Art?

Every smatterer, every expert in psychology, will answer: “That cause lies in your

brain.”

English children (pace the Education Act) are taught that the Universe lies in

infinite Space; Hindu children, in the Akasa, which is the same thing.

Those Europeans who go a little deeper learn from Fichte, that the phenomenal

Universe is the creation of the Ego; Hindus, or Europeans studying under Hindu

Gurus, are told, that by Akasa is meant the Chitakasa. The Chitakasa is situated in

the “Third Eye,” i.e., in the brain. By assuming higher dimensions of space, we can

assimilate this fact to Realism; but we have no need to take so much trouble.

This being true for the ordinary Universe, that all sense-impressions are

dependent on changes in the brain5 we must include illusions, which are after all

sense-impressions as much as “realities” are, in the class of “phenomena dependent

on brain-changes.”

Magical phenomena, however, come under a special sub-class, since they are

4 This, incidentally, is perhaps the greatest argument we possess, pushed to its extreme, against the

Advaitist theories.

5 Thought is a secretion of the brain (Weissmann). Consciousness is a function of the brain (Huxley).

willed, and their cause is the series of “real” phenomena, called the operations of

ceremonial Magic.

These consist of

(1) Sight.

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

(2) Sound.

The invocations.

(3) Smell.

The perfumes.

(4) Taste.

The Sacraments.

(5) Touch.

As under (1).

(6) Mind.

The combination of all these and reflection on their significance.

These unusual impressions (1-5) produce unusual brain-changes; hence their

summary (6) is of unusual kind. Its projection back into the apparently phenomenal

world is therefore unusual.

Herein then consists the reality of the operations and effects of ceremonial magic,6

and I conceive that the apology is ample, as far as the “effects” refer only to those

phenomena which appear to the magician himself, the appearance of the spirit, his

conversation, possible shocks from imprudence, and so on, even to ecstasy on the one

hand, and death or madness on the other.

But can any of the effects described in this our book Goetia be obtained, and if so,

can you give a rational explanation of the circumstances? Say you so?

I can, and will.

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

Their seals therefore represent (Mr. Spencer’s projected cube) methods of

stimulating or regulating those particular spots (through the eye).

The names of God are vibrations calculated to establish:

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

world.)

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

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

The perfumes aid this through smell. Usually the perfume will only tend to

6 Apart from its value in obtaining one-pointedness.

control a large area; but there is an attribution of perfumes to letters of the alphabet

enabling one, by a Qabalistic formula, to spell out the Spirit’s name.

I need not enter into more particular discussion of these points; the intelligent

reader can easily fill in what is lacking.

If, then, I say, with Solomon:

“The Spirit Cimieries teaches logic,” what I mean is:

“Those portions of my brain which subserve the logical faculty way be stimulated

and developed by following out the processes called ‘The Invocation of Cimieries.’ “

And this is a purely materialistic rational statement; it is independent of any

objective hierarchy at all. Philosophy has nothing to say; and Science can only

suspend judgment, pending a proper and methodical investigation of the facts

alleged.

Unfortunately, we cannot stop there. Solomon promises us that we can (1) obtain

information; (2) destroy our enemies; (3) understand the voices of nature; (4) obtain

treasure; (5) heal diseases, etc. I have taken these five powers at random;

considerations of space forbid me to explain all.

(1) Brings up facts from sub-consciousness.

(2) Here we come to an interesting fact. It is curious to note the contrast between

the noble means and the apparently vile ends of magical rituals. The latter are

disguises for sublime truths. “To destroy our enemies” is to realize the illusion of

duality, to excite compassion.

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

(3) A careful naturalist will understand much from the voices of the animals he

has studied long. Even a child knows the difference of a cat’s miauling and purring.

The faculty may be greatly developed.

(4) Business capacity may be stimulated.

(5) Abnormal states of the body may be corrected, and the involved tissues

brought back to tone, in obedience to currents started from the brain.

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

miraculous.

Our Ceremonial Magic fines down, then, to a series of minute, though of course

empirical, physiological experiments, and whoso will carry them through intelligently

need not fear the result.

I have all the health, and treasure, and logic, I need; I have no time to waste.

“There is a lion in the way.” For me these practices are useless; but for the benefit of

others less fortunate I give them to the world, together with this explanation of, and

apology for, them.

I trust that the explanation will enable many students who have hitherto, by a

puerile objectivity in their view of the question, obtained no results, to succeed; that

the apology may impress upon our scornful men of science that the study of the

bacillus should give place to that of the baculum, the little to the great—how great

one only realizes when one identifies the wand with the Mahalingam, up which

Brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down

which Vishnu flew at the rate of 84,000 croces of yojanas a second for 84,000 crores

of mahakalpas—yet neither reached an end.

But I reach an end.

Boleskine House,

Foyers, N.B.