First, thou shalt know and observe the Moon's Age for thy working. The best days be when the Moon Luna is 2, 4, 6, 8, 10, 12, or 14 days old, as Solomon saith; and no other days be profitable. The Seals of the 72 Kings are to be made in Metals. The Chief Kings' in Sol (Gold); Marquises' in Luna (Silver); Dukes' in Venus (Copper); Prelacies' in Jupiter (Tin); Knights' in Saturn (Lead); Presidents' in Mercury (Mercury); Earls' in Venus (Copper), and Luna (Silver), alike equal, etc.

These 72 Kings be under the Power of Amaymon, Corson, Zimimay or Ziminiar, and Göap, who are the Four Great Kings ruling in the Four Quarters, or Cardinal Points,¹ viz.: East, West, North, and South, and are not to be called forth except it be upon Great Occasions; but are to be Invocated and Commanded to send such or such a Spirit that is under their Power and Rule, as is shown in the following Invocations or Conjurations. And the Chief Kings may be bound from 9 till 12 o'clock at Noon, and from 3 till Sunset; Marquises may be bound from 3 in the afternoon till 9 at Night, and from 9 at Night till Sunrise; Dukes may be bound from Sunrise till Noonday in Clear Weather; Prelates may be bound any hour of the Day; Knights may from Dawning of Day till Sunrise, or from 4 o'clock till Sunset; Presidents may be bound any time, excepting Twilight, at Night, unless the King whom they are under be Invocated; and Counties or Earls any hour of the Day, so it be in Woods, or in any other places whither men resort not, or where no noise is, etc.

(Seal in Gold.) KINGS: (1.) Bael; (9.) Paimon; (13.) Beleth; (20.) Purson; (32.) Asmoday; (45.) Viné; (51.) Balam; (61.) Zagan; (68.) Belial.

(Seal in Copper.) DUKES: (2.) Agares; (6.) Valefor; (8.) Barbatos; (11.) Gusion; (15.) Eligos; (16.) Zepar; (18.) Bathin; (19.) Sallos; (23.) Aim; (26.) Buné; (28.) Berith; (29.) Astaroth; (41.) Focalor; (42.) Vepar; (47.) Vual; (49.) Crocell; (52.) Alloces; (54.) Murmur; (56.) Gremory; (60.) Vapula; (64.) Haures; (67.) Amdusias; (71.) Dantalion.

(Seal in Tin.) PRINCES and PRELATES: (3.) Vassage; (12.) Sitri; (22.) Ipos; (33.) Gäap; (36.) Stolas; (55.) Orobas; (70.) Seere.

(Seal in Silver.) MARQUISES: (4.) Samigina; (7.) Amon; (14.) Lerajé; (24.) Naberius; (27.) Ronovéé; (30.) Forneus; (35.) Marchosias; (37.) Phenex; (43.) Sabnock; (44.) Shax; (59.) Orias; (63.) Andras; (65.) Andrealphus; (66.) Cimeies; (69.) Decarabia.

(Seal in Mercury.) PRESIDENTS: (5.) Marbas; (10.) Buer; (17.) Botis; (21.) Marax; (25.) Glasya-Labolas; (31.) Foras; (33.) Gäap; (39.) Malphas; (48.) Häagenti; (53.) Caïm; (57.) Ose; (58.) Amy; (61.) Zagan; (62.) Valac.

(Seal in Copper and Silver alike equal.) EARLS,or COUNTS: (17.) Botis; (21.) Marax; (25.) Glasya-Labolas; (27.) Ronové; (34.) Furfur; (38.) Halphas; (40.) Räum; (45.) Viné; (46.) Bifrons; (72.) Andromalius.

(Seal in Lead.) KNIGHTS: (50) Furcas.

NOTE^a -- It will be remarked that several among the above Spirits possess two titles of different ranks: e.g., (45.) Viné is both King and Earl; (25.) Glasya-Labolas is both President and Earl, etc. "Prince" and "Prelate" are apparently used as interchangeable terms. Probably the Seals of Earls should be made of Iron, and those of Presidents in mixture either of Copper and Silver, or of Silver and Mercury;^b as otherwise the Metal of one Planet, Mars, is excluded from the List; the Metals attributed to the Seven Planets being: to Saturn, Lead; to Jupiter, Tin; to Mars, Iron; to the Sun, Gold; to Venus, Copper; to Mercury, Mercury and mixtures of Metals; and to Luna, Silver.

In a manuscript codex by Dr. Rudd,^c which is in the British Museum, Hebrew names of these 72 Spirits are given; but it appears to me that many are manifestly incorrect in orthography. The codex in question, though beautifully written, also contains many other errors, particularly in the Sigils. Such as they are, these names in the Hebrew of Dr. Rudd are here shown. (See Figures 81 to 152 inclusive.)

This is the Form of the Magical Circle of King Solomon, the which he made that he might preserve himself therein from the malice of these Evil Spirits. (See Frontispiece, Figure 153.) This Magical Circle is to be made 9 feet across, and the Divine Names are to be written around it, beginning at Ehyeh, and ending at Levanah, Luna.

(Colours -- The space between the outer and inncr circles, where the serpent is coiled, with the Hebrew names written along his body, is bright deep yellow. The square in the centre of the circle, where the word "Master" is written, is filled in with red. All names and letters are in black. In the Hexagrams the outer triangles where the letters, A, D, O, N, A, I, appear are filled in with bright yellow, the centres, where the T-shaped crosses are, blue or green. In the Pentagrams outside the circle, the outer triangles where "Te, tra, gram, ma, ton," is written are filled in bright yellow, and the centres with the T crosses written therein are red.)²

This is the Form of the Magical Triangle, into the which Solomon did command the Evil Spirits. It is to be made at 2 feet distance from the Magical Circle and it is 3 feet across. (See Frontispiece Figure 154.) Note that this triangle is to be placed toward that quarter whereunto the Spirit belongeth. And the base of the triangle is to be nearest unto the Circle, the apex pointing in the direction of the quarter of the Spirit. Observe thou also the Moon in thy working, as aforesaid, etc. Anaphaxeton is sometimes written Anepheneton.

(Colours: Triangle outlined in black; name of Michael black on white ground; the three Names without the triangle written in red; circle in centre entirely filled in in dark green.)

This is the Form of the Hexagram of Solomon, the figure whereof is to be made on parchment of a calf's skin, and worn at the skirt of thy white vestment, and covered with a cloth of fine linen white and pure, the which is to be shown unto the Spirits when they do appear, so that they be compelled to take human shape upon them and be obedient.

(Colours: Circle, Hexagon, and T cross in centre outlined in black, Maltese crosses black; the five exterior triangles of the Hexagram where Te, tra, gram, ma, ton, is written, are filled in with bright yellow; the T cross in centre is red, with the three little squares therein in black. The lower exterior triangle, where the Sigil is drawn in black, is left white. The words "Tetragrammaton" and "Tau" are in black letters; and AGLA with Alpha and Omega in red letters.)

This is the Form of Pentagram of Solomon, the figure whereof is to be made in Sol or Luna (Gold or Silver), and worn upon thy breast; having the Seal of the Spirit required upon the other side thereof. It is to preserve thee from danger, and also to command the Spirits by.^d

(Colours: Circle and pentagram outlined in black. Names and Sigils within Pentagram black also. "Tetragrammaton" in red letters. Ground of centre of Pentagram, where "Soluzen" is written, green. External angles of Pentagram where "Abdia," "Ballaton," "Halliza," etc., are writen, blue.)

This is the Form of the Magic Ring, or rather Disk,^e of Solomon, the figure whereof is to be made in gold or silver. It is to be held before the face of the exorcist to preserve him from the stinking sulphurous fumes and flaming breath of the Evil Spirits.

(Colour: Bright yellow. Letters, black.)

This is the Form of the Vessel of Brass wherein King Solomon did shut up the Evil Spirits, etc. (See Figures 158 and 159) (Somewhat different forms are given in the various codices. The seal In Figure 160 was made in brass to cover this vessel with at the top. This history of the genii shut up in the brazen vessel by King Solomon recalls the story of "The Fisherman and the Jinni" in The Arabian Nights. In this tale, however, there was only one jinni shut up in a vessel of yellow brass the which was covered at the top with a leaden seal. This jinni tells the fisherman that his name is Sakhr, or Sacar.)

(Colour: Bronze. Letters: Black on a red band)

This is the Form of the Secret Seal of Solomon, wherewith he did bind and seal up the aforesaid Spirits with their legions in the Vessel of Brass.

This seal is to be made by one that is clean both inwardly and outwardly, and that hath not defiled himself by any woman in the space of a month, but hath in prayer and fasting desired of God to forgive him all his sins, etc.

It is to be made on the day of Mars or Saturn (Tuesday or Saturday) at night at 12 o'clock, and written upon virgin parchment with the blood of a black cock that never trode hen. Note that on this night the moon must be increasing in light (i.e. going from new to full) and in the Zodiacal Sign of Virgo. And when the seal is so made thou shalt perfume it with alum, raisins dried in the sun, dates, cedar, and lignum aloes.

Also, by this seal King Solomon did command all the aforesaid Spirits into the Vessel of Brass, and did seal it up with this same seal. He by it gained the love of all manner of persons, and overcame in battle, foe neither weapons, nor fire, nor water could hurt him. And this privy seal was made to cover the vessel at the top withal, etc.

Note: Figures 162 to 174 inclusive are interesting as showing a marked resemblance to the central design of the Secret Seal. It will be observed that the evident desire is to represent hieroglyphically a person raising his or her hands in adoration. Nearly all are stone sepulchral steles, and the execution of them is rough and primitive in the extreme. Most are in the Musëe du Louvre at Paris.

Figures 162 and 163 are from the district of Constantine and show a figure raising its arms in adoration.

In Figure 164, also from Constantine, the person bears a palm branch in the right hand. Above is a hieroglyphic representing either the Lunar Disc or the Sun in the heavens; but more probably the former.

Figure 165 is a more complicated stele. Above is the symbol already mentioned, then comes the sign of the Pentagram, represented by a five-pointed star, towards which the person raises his or her hands. Besides the latter is a rude form of caduceus. A brief inscription follows in the Punic character. The Punic or Carthaginian langauge is usually considered to have been a dialect of Phoenician, and Carthage was of course a colony of Tyre. Beneath the Tunic inscription is a horse's head in better drawing than the sculpture of the rest of the stele, which would seem to imply that the rudeness of the representation of the human figure is intentional. This and the following stele are also from Constantine.

In Figure 166 again, the horse is best delineated by far. In addition to the other symbols there is either a hand or a foot, for it is almost impossible to distinguish which, at the head of the stele, followed by an egg-and-tongue moulding. The figure of the person with the arms raised is treated as a pure hieroglyphic and is placed between two rude caducei. The Lunar or Solar symbol follows.

Figaro 167, also from Constantine, shows the last-mentioned symbol above. The figure with the arms raised is simply a hieroglyph, and is placed between an arm and hand on the one side, and a rude caduceus on the other.

Figure 168 shows the person holding a rude caduceus in the right hand, and standing above a dolphin. This latter, as in the case of the horse In 165 and 166, is by far the best delineated.

Figure 169, this also being from Constantine, shows the usual human hieroglyph between a caduceus and a crescent.

Figure 170 is from the site of ancient Carthage. It is very rough in workmanship, and the designs are mere scratchings on the stone. The ensemble has the effect of an evil Sigil.

Figure 171 is also from Carthage and the various symbols appear to have become compressed into and synthesised in the form of a peculiarly evil-looking caduceus.

Figure 172 is from the decoration of a sepulchral urn found at Oldenburgh in Germany. It is remarkable as showing the same hieroglyphic human form with the crescent above; the latter in the Secret Seal of Solomon has a flattened top, and is therefore more like a bowl, and is placed across the hieroglyph.

Figure 173 is an Egyptian design which would show an analogy between the symbol and the idea of the force of the creation.

Figure 174 is a stele from Phoenicia somewhat similar to the others, except that the rudimentary caducei in Figures 166 and 170 are here replaced by two roughly drawn Ionic columns.

These last three designs are taken from the work of the Chevalier Emile Soldi-Colbert de Beaulieu, on the "Langue Sacrée."³

In Figure 175 is given the Seal of the Spirit Halahel. This Spirit is said to be under the rule of Bael, and to be of a mixed nature, partly good and partly evil, like the spirits of Theurgia-Goetia which follow in the second book of the Lemegeton.

The other magical requisites are: a sceptre, a sword, a mitre, a cap, a long white robe of linen, and other garments for the purpose;⁴ also a girdle of lion's skin three inches broad, with all the names written about it which be round the outmost part of the Magical Circle. Also perfumes, and a chafing-dish of charcoal kindled to put the fumes on, to smoke or perfume the place appointed for action; also annointing oil to anoint thy temples and thine eyes with; and fair water to wash thyself in. And in so doing, thou shalt say as David said:

"Thou shalt purge me with hyssop, O Lord! and I shall be clean: Thou shalt wash me, and I shall be whiter than snow."

And at the putting on of thy garments thou shalt say:

"By the figurative mystery of these holy vestures (or of this holy vestment) I will clothe myself with the armour of salvation in the strength of the Most High, Anchor; Amacor; Amides; Theodinias; Anitor; that my desired end may be effected through Thy strength, O Adonai! unto Whom the praise and glory will for ever and ever belong! Amen!"

After thou hast so done, make prayers unto God according unto thy work, as Solomon hath commanded.

Note 1: These four Great Kings are usually called Oriens or Uriens, Paymon or Paymonia, Ariton or Egyn, and Amaymon or Amaimon. By the Rabbins they are frequently entitled: Samael, Azazel, Azëel, and Mahazael. -- Mathers

Note a: This note is not a part of the Goetia, but was inserted into the body of the text by Mathers. -- Tyson

Note b: Metallic Mercury is a liquid at room temperature, and cannot be used as the basis for a lamen unless it is alloyed with another metal, such as copper or silver. The best metal to use for the demons of Mercury is electrum, an alloy of the seven planetary metals. As a practical alternative to acquiring these metals, the lamens may be made in the planetary colors on disks of clean, new paper, and these disks affixed to pendants that may be hung around the neck. The traditional planetary colors are: Saturn -- black, Jupiter -- blue, Mars -- red, Sun -- yellow, Venus -- green, Mercury -- orange, Moon -- silver or pale grey. -- Tyson

Note c: According to Frances Yates, the occult scholar Dr. Rudd was Thomas Rudd, who in 1651 published an edition of Dr. John Dee's famous Mathematical Preface to Euclid's Geometry. This was Dee's most popular book, although it has been almost completely forgotten in modern times. Adam McLean demonstrates from the content of Rudd's occult manuscripts that Rudd was a Hebrew scholar who voiced his opposition to prejudice against the Jews. One of his works is titled in part "a defense of the Jews and other Eastern Men, where it is proved that many things are falsely imposed upon the Jews." Rudd made a serious but fatally flawed study of both Dee's system of Enochian magic and the grimoires, among them the Key of Solomon and the Lemegeton. He also copied a large portion of the Kabbalistic matter from Cornelius Agrippa's Three Books of Occult Philosophy. Much of his Enochian work is incorrect, the result of an incomplete understanding of the Enochian system. Some of his manuscripts are kept in the British Library collection, which in Mathers' day was attached to the British Museum. The Rudd manuscript Harley 6482 was published by Phanes Press in 1990 under the title A Treatise On Angel Magic. -- Tyson

Note 2: The coiled serpent is only shown in one private codex; the Hebrew names being in most cases simply written round in a somewhat spiral arrangement within the double circle. It is to be remembered that Hebrew is always written from right to left, instead of from left to right like ordinary European languages. The small Maltese crosses are placed to mark the conclusion of each separate set of Hebrew names. These names are those of Deity Angels and Archangels allotted by the Qabalists to each of the 9 first Sephiroth or Divine Emanations. In English letters they run thus, beginning from the head of the serpent:

1) + Ehyeh Kether Metatron Chaioth Ha-Qadehs Rashith Ha-Galgalim S.P.M. (for "Sphere of the Primum Mobile")
2) + lah Chokmah Ratziel Auphanim Masloth S.S.F. (for "Sphere of the Fixed Stars," or S.Z. for "Sphere of the Zodiac")
3) + lehovah Eolhim Binah Tzaphquiel Aralim Shabbathai S. (for "Sphere") of Saturn
4) + El Chesed Tzadquiel Chaschmalim Tzedeq S. of Jupiter
5) + Elohim Giber Geburah Kamael Seraphim Madim, S. of Mars
6) + Iehovah Eloah Va-Daäth Tiphereth Raphael Malakim Shemesh S. of the Sun
7) + Iehovah Tzabaoth Netzach Haniel Elohim Nogah S. of Venus
8) + Elohim Tzabaoth Hod Michael Beni Elohim Kokav, S. of Mercury
9) + Shaddaï El Chai lesod Gabriel Cherubim Levanah S. of the Moon +
-- Mathers

Addendum: In Sloane 2731 this circle is composed of two rings of Kabbalistic names in Latin characters, which of course are written left to right in a clockwise direction. There is a small third section of text that overlaps the inner row of letters. The circle is oriented with its top in the north, and the triangle of evocation on the right in the east. No crosses are used to distinguish section breaks, but these can be discerned by the symbols for the planets. The writing in the circle is difficult to read.

In Mathers' note, above, I have divided the names on the circle into numbered sections in order to make them easier to understand. These names require some explanation. In the Kabbalah, the universe was said to have been formed by ten successive processes of emanation, corresponding to the numbers from one to ten. The lowest emanated Sephirah, called Malkuth, is the sphere of the four material elements, what we usually call the universe. Each of these ten Sephiroth is linked with a divine name or names, its own descriptive title, an archangelic name, the name of an angelic choir, and the name of a celestial sphere. There are other associations for the Sephiroth not provided in the list above. In the Goetia, the names of the spheres of the heavens are given in both Hebrew words and astrological symbols, which Mathers rendered into English in his note. The accompanying table shows the English spellings for these names that were used by Mathers and the other members of the Golden Dawn. -- Tyson

Divine Name	Sephirah	Title	Archangel	Choir of Angels	Sphere in Hebrew	Sphere in English
Eheieh	Kether	(Crown)	Metatron	Chayoth ha-Qadesh	Rashith ha-Galgalim	Primum Mobile
Yah	Chakmah	(Wisdom)	Raziel	Auphanim	Masloth	Zodiac
Yhvh; Elohim	Binah	(Understanding)	Tzaphqiel	Aralim	Shabbathai	Saturn
El	Chesed	(Mercy)	Tzadqiel	Chashmalim	Tzedek	Jupiter
Elohim Gibor	Geburah	(Severity)	Kamael	Seraphim	Madim	Mars
Yhvh; Eloah Vedaath	Tiphareth	(Beauty)	Raphael	Melekim	Shemesh	Sun
Yhvh Tzabaoth	Netzach	(Victory)	Haniel	Elohim	Nogah	Venus
Elohim Tzabaoth	Hod	(Splendor)	Michael	Beni Elohim	Kokab	Mercury
Shaddai; El Chai	Yesod	(Foundation)	Gabriel	Kerubim	Levanah	Moon

Note d: Each demon has its own sigil that must be inscribed or painted on a circular medallion, called a lamen, that is worn as a pendant around the neck. On the opposite side of this medallion is inscribed the pentagram of Solomon. The pentagram provides the commanding authority by which the demon is ruled; the sigil of the demon represents its true identity and focuses the power of the pentagram upon that specific demon. As a general rule, the lamen should be worn with the pentagram of Solomon resting against the chest, the sigil of the demon facing outward, so that the pentagram acts as a sort of barrier between the magician and the demon, and the demon can see and recognize his own sigil. If the lamen happens to get turned over during rituals this is not fatal, and should not be a matter of great concern. -- Tyson

Note e: It is not a disc, it is a ring. Mathers seems to have failed to understand its construction. In Sloane 2731 it is shown in the form of two concentric circles, not three as in Mathers' version. The larger outer circle contains the words "Anepheneton" and "Michael" while the inner, thinner circle has written on it the word "Tetragrammaton." To me it is obvious that the larger circle represents the exterior surface of the ring, and the smaller circle its interior surface. Anepheneton and Michael are to be inscribed on its outer surface, and Tetragrammeton on its inside where this name of power will lie touching the skin of the finger.

Having not seen Mathers' source for his illustration of the ring, I cannot say that he modified the design to fit his own notion that it really represents a disk by making it in three concentric circles rather than two. Even if Mathers copied this design accurately from his source manuscript, in my opinion it is incorrect. A ring has two sides, not three. I regard the illustration in Sloane 2731 as the correct form, although it would be possible to use "Anaphaxeton" on the outside rather than "Anepheneton." This would be best written in Greek characters, and both Michael and IHVH (not "Tetragrammaton") in Hebrew characters. It is vital that IHVH be inscribed using four Hebrew letters if this name is to have its full potency. -- Tyson

Note 3: I am not responsible for the accuracy of the above note. -- Crowley

Note 4: In many codices it in written "a sceptre or sword, a mitre or cap." By the "other garments" would be meant not only under-garments, but also mantles of different colours. -- Mathers