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 THE

CLAVIS OR KEY
TO THE

MAGIC OF SOLOMON
by
EBENEZER SIBLEY. M.D.
From a manuscript prepared by
FREDERICK HOCKLEY

With Introduction and Commentary by

JOSEPH PETERSON

IBIS PRESS
Lake Worth, FL
 TABLE OF CONTENTS

Introduction vii
Acknow ledgments xxiii
Abbreviations xxiv

The Clavis or Key to Unlock

the Mysteries of Magic of Rabbi Solomon

PART 1. THE CLAVIS. 1

Preface 3
Signs, seals, and magical knife 16
1. What dispositions they ought to possess who are willing to
participate in the secrets of the Cabalistical Science. 17
2. What are the proper places and time for the exercise of this great art. 20
3. Of matters relating to the operations, and the manner of preparing 23
them Cabalistically, the talismans, pentacles, mysterious magic
characters, and other figures, which are the principal matters of the
science, and may be formed different ways.
4. Concerning the necessary instruments. 30
5. Concerning the influences and secret virtues of the Moon, in her 32
different situations, requisite to be known in this Art.
6. Of the manner of working the figures of talismans and characters, 38
according to the rules of art.
The Grand Pentacle of Solomon 43
7. Concerning the hours of the day and night for the seven days of 44
the week and their respective planets which govern them.
Observations on talismans 46
8. Concerning the perfumes that are proper for the seven planets for 46
every day of the week, and the manner of composing them.
9. Concerning the orations, invocations, and conjurations for every 48
day in the week.

v
VI CLAVIS OF SOLOMON

10. Concerning orations in the form of exorcisms, to consecrate all 49

the things which belong to the operation of this grand work.
Oration 50
Pentacles for Sunday 53
Pentacles for Monday 75
Pentacles for Tuesday 93
Pentacles for Wednesday 111
Pentacles for Thursday 128
Pentacles for Friday 146
Pentacles for Saturday 164

PART 2. THE MYSTERIOUS RING 183

PART 3. AN EXPERIMENT OF THE SPIRIT BIRTO 189
PART 4. AN EXPERIMENT OF THE SPIRIT VASSAGO 195
PART 5. AN EXPERIMENT OF THE SPIRIT AGARES 201
PART 6. AN EXPERIMENT OF THE SPIRIT BEALPHAROS 208
PART 7. THE WHEEL OF WISDOM 217
PART 8. A COMPLETE BOOK OF MAGIC SCIENCE, 233
containing the method of constraining Spirits to visible appearance,
the consecration of lamins, pentacles, and the seals and characters
of the planetary angels, with a form of a bond of spirits.

~otes 283
Critically-Established Text 327
Bibliography 401
ApPENDIX 1. Comparison of pentacles from various manuscripts 406
ApPENDIX 2. Other examples of some of the drawings 409
Index 418
 IN TRODUCTION

he Clavis or Key to the Magic of Solomon is one of several notebooks from

T the estate of Ebenezer Sibly, transcribed under the direction of Frederick
Hockley (1808-1885). Sibly (aka Sibley) was a prominent physician and an
influential author, who complemented his scientific studies with writings on
the "deeper truths" including magic, astrology, alchemy, and mesmerism.
Most of the texts in this collection were probably obtained in 1799 by antiquar-
ian bookseller John Denley (d. 1842) along with other items from Sibly's estate.
Sibly had hoped that his collection would be preserved as a working library
after his death, but it was quickly sold off. Fortunately Hockley, working for
Denley early in the century, made manuscript copies of these and other texts
for resale.1 At the same time Hockley was able to assemble a substantial col-
lection of rare texts for himself. Both Sibly and Hockley were major inspira-
tions in the occult revival of the past two centuries, influencing A. E. Waite,
S. L. Mathers, W. Wynn Wescott, Aleister Crowley, as well as the Golden Dawn,
Rosicrucian, and Masonic movements. 2
This collection includes eight independent texts. They generally reflect
Sibly's teachings on the practical use of celestial influences and harmonies,
although his undisputed writings denounce the commerce with spirits so prev-
alent here. The Clavis contains clear and systematic instructions for construct-
ing magical tools and pentacles for many practical purposes. The Mysterious
Ring gives directions for preparing magic rings. Experiments of the Spirits Birto,
Vassago , Agares, and Bealpharos, show how to call upon angels and spirits, and
crystal scrying. The Wheel of Wisdom gives concise directions for using celestial
harmonies. The final text, the Complete Book of Magic Science, is closely akin to

1 Denley purchased the items from Lackington, who had gotten them in turn from Sibly's
nephew. See Hamill et al 2009, pp. xx, 3On95, 39. James Lackington was a major London
bookseller, and acted as one of the "important repositories of magic. . . . The shop of the
occult book dealer and John Denley contained one of the best collections of magic books in
the COillltry. " Davies 2009, p. 134.
2 Hamill et al 2009, passim. Waite published extensive excerpts from Hockley, including
illustrations (ibid, p. 3-4).

vii
VIn CLAVIS OF SOLOMON

the Secret Grimoire of Turiel, but more complete; Hockley claimed authorship
himself, drawing on a variety of sources.
The manuscript reproduced here is the most accurate and complete known,
very beautifully and carefully written, with extraordinary hand-colored seals
and colored handwritten text. Given the inclusion of the final text, it must
have been copied by one of Frederick Hockley's friends from one or more of
his autograph exemplars. He was known to have held this collection in high
regard, and only rarely lent it and other texts to people he could trust so they
could make copies, chiding them when they hurried themselves too much to
make good copies. 3

Contents of the text.

Introduction. The introduction was purportedly written by Ebenezer Sibly.
It quotes from a 1764 edition of Jakob B6hme, and also includes quotations
from Arbatel.
Frontispiece. This page has various seals and ritual implements. These are all
taken from Sibly's New and Complete Illustration of the Occult Sciences, Book
4 (1787, opposite p. 1102). Sibly took most of these from Reginald Scots's
highly influential Discoverie of Witchcraft (1584, expanded edition 1665).
Clavis. The first text is The Clavis or Key to Unlock the Mysteries of Magic of Rabbi
Solomon. John Denley's A catalogue of books & manuscripts ... London, 1820,
listed "the whole of the late Dr. Sibly's occult manuscripts." The Clavis is
number 6 of the 17 Sibly manuscripts. It is described as an elegant quarto
in calf, with 3 articles: "1st The Clavis, or Key to Unlock the Mysteries of
Magick of Rabby [sic] Solomon, translated from the Hebrew into French,
and from French rendered into English, with additions by Ebenzer [sic]
Sibly, M. D. Fellow of the Harmoniac Philosophical Society at Paris, the
whole enriched with Figures, Talismans, Pentacles, Circles, and Characters,
&c.; 2nd An Experiment of the Spirit Birto, as hath been often proved, at
the instant request of Edward 4th King of England; 3rd The Wheel of Wis-
dom, with its Key and Full Directions for its Use and Magical Operations,
together with a Familiar Example for its Application. Hockley described
the Sibley copy as dated 1793, and "exquisitely done by a profess!" (pre-
sumably meaning a professional calligrapher). Hockley apparently made a

3 He lent his copy to his friend F. G. Irwin in 1874. He told Irwin it "may be depended upon
for the accuracy of the Talismans etc." Ibid. p. ix, 41-42. The individual he was chiding was
his friend F.G. Irwin's son Herbert, and the text in question was not the "Rabbi Solomon" -
the subject of the current text - but the "King Solomon."
 INTRODUCTION IX

copy which appeared in Denley's 1822 catalog (for the considerable sum of
£20). He made another copy in 1836. 4 It claims to have been translated from
an older French manuscript by Sibley himself. Various French and Eng-
lish versions of the text have been identified.s lt is evident from comparing
the exemplars that the text was adapted and expanded during its history.
Substantially the same is the printed Les Veritables clavicules de Salomon, tr.
par Pierre Mora, Paris, H. Daragon, 1914, and the earliest version probably
resembled this Mora edition in having only one pentacle for each planet,
derived from Petrus de Abano's Heptameron. Later versions were reorga-
nized somewhat, and the number of pentacles greatly increased. Many of
these "supplementary" pentacles are found in the core exemplars used by
Mathers in his edition of The Key of Solomon (1889). Many others are found in
Lans. MSS 1202 and 1203; these manuscripts were heavily used by Mathers
in preparing his edition, but he generally omitted pentacles that were not
in the majority of manuscripts consulted. See table in appendix 1. The main
text of the Clavis consists of ten numbered chapters, giving detailed instruc-
tions on the preparations. This is followed by unnumbered sections, giving
the specifics and pentacles for each of the seven traditional planets (pages
53-182). The text refers to the latter part as the "sequel of this book." Hock-
ley quotes from part of this text early in his collection of Occult Spells, which
he began in 1829,6 as well as his Crystaliomancy.7
Hockley also stated that Rabbi Solomon's Clavis was a major source
of material (along with Heinrich Agrippa) for Francis Barrett's influential
book The Magus, all the materials for which were lent to him by Denley.8 In
spite of this assertion, I find no evidence that Barrett used Clavis directly,
but rather quoted extensively from the same source materials, namely,
Agrippa and Petrus de Abano. In fact Hockley's statement would be better
applied to his own book The Complete Book of Magic Science, on which see

4 Hockley noted that he transcribed it "from the holograph by Eb Sibly in 1793." Hamill et
al2009, pp. 9,39. .
5 http:! /www.alchemywebsite.com/c1av_eng.html lists English mss.: private 1: late 18th
or early 19th CE (Edward Hunter); private 2: (Sibley); Crawford 158 (Sibley). http: //www.
alchemywebsite.com / c1av _fr2.html lists French MSS: Wellcome 4670, 4655, 4656, 4657, 4660,
4661, and private 2 (Gregorius iger). On the dubious history of Pierre or Pietro Mora by
Montague Summers, recounted by E.M. Butler, see Davies 2009, p. 56.
6 He quotes from "Rabbi Solomon on the Effects of the Moon in her passage thru the
Zodiac." Hockley 2009, pp. 7-8.
7 For example, information on ritual instruments, including scissors and hazel rod. Printed
in Hamill et al 2009, p. 81 ff.
8 Hamill et al, 2009, p . xx.
X CLAVIS OF SOLOMON

below. Wellcome MS 4670 is a French manuscript of a closely related text,

though apparently not the direct ancestor of Sibley's Clavis. 9
The Mysterious Ring. This text is also found in Pierre Mora (1914, pp. 69-79.)
Although slightly obscured by the translator, the method serves for prepar-
ing rings consecrated to any of the seven traditional planets, and each can
serve to help access the qualities attributed to that planet (such as Venus for
love). A greatly simplified version is also found in Grimorium Verum. JO
Experiment of the Spirit Birto. The next four texts, Experiments of Birto, Agares,
Vassago, etc. are known from older sources, as well as another Hockley man-
uscript (Wellcome MS 2842, dated 1829). They often are found together, but
not always, and then not always in the same order. These experiments are
also included in the sixteenth century British Library manuscript Sloane
3824.11 The experiment of Birto is found by itself in Bodleian MS Rawl. 0254,
where it is described as "an experiment sayd to be made by Roger Bacon,
viz. Fryer Bacon,. that a spirit, appere to thee & to be don in a wood or secret
place, or in a cleere faire chamber with a window towards the East."12
Vassago. Hockley also incorporated some of this text in his Crystaliomancy.
Vassago is the third goetic spirit listed in the Lesser KeJj of Solomon, after
Baal and Agares, but the sigil differs somewhat from that found here. Like
many others, I was curious about the inclusion of a second version of the
seal of Vassago in Waite's recap of the Lesser Key in his Book of Black Magic
(1898, plate X). He described it as "seal of Vas sago used in white magic," but
gave little explanation. His earlier book The Occult Sciences (1891, pp. 103-8)
provides the context though, for he includes extensive quotations, and cites
Hockley as the source. Vassago is one of the very few goetic spirits that does
not also appear in Weyer's Pseudomonarchia Daemonum.
Agares. Second spirit listed in Weyer's Pseudomonarchia Daemonum, and Lesser
Key. Spelled Agarat in Cambridge, Trinity College, MS 0.8.29, fOS 179-182vo
(sixteenth century) Ie Livre des esperitz, lequel Jut manifeste au saige Salomon .
Bealpharos. A version of this experiment appears in Scot's Discoverie of Witch-
craft, pp. 242 ff, but Scot's text is considerably different. It is obvious Sibley
was instead following a text more akin to Sloane 3824. Hockley also recog-
nized this difference in his preface to W3203, where he wrote, "This differs

9 See below, notes to p. 50.

10 Peterson 2007, p. 37 ff, French text pp. 130 ff.
11 Thompson 1927 shows an illustration from the manuscript on page 263, but without
identifying the specific catalog number. He also quotes from it on page 269.
12 Thompson op. cit. p. 265-7.
 INTRODUCTION Xl

from the Conjuration of Bealpharos in Scot's Discovery [sic] of Witchcraft,

Book XV p . 296 Edit 1657 - first published in 1584 BL."
The Wheel of Wisdom. Hockley made a copy of this "from the autograph of
Dr. Sibley" in 1834; it is currently in the High Council library of the Societas
Rosicruciana in Anglia (S.R.I.A.).13 This is also found in a collection of man-
uscripts that Hockley had his friend Henry Dawson Lea prepare (Wellcome
3203). It is based on Agrippa. Interestingly, the diagram is also in the Italian
manuscript Sloane 1307 (seventeenth century, fol. 1I8r), but without any of
the explanatory text found here. See appendix 2. Sloane 1307 was one of the
manuscripts Mathers used in preparing his edition of the Key of Solomon.
The Complete Book of Magic Science. The last text, Complete Book of Magic
Science, was composed by Hockley himself. He wrote in a letter to his friend
Major Francis George Irwin, that it was "one of my particular babes for
at Denley's suggestion I made up the MS from other sources & made him
several copies one after another." Hockley described copies of Clavis and
Complete Book of Magic Science as having been correctly prepared by Mr.
Fryer - presumably the bookseller Robert Fryar - and "worth the money
he charges," 30 / - and 15/- respectively.14 As mentioned above, it is closely
akin to the Secret Grimoire of Turiel, but more complete. It is also substantially
the same as the one recently published by Teitan Press. The version in the
Weiser manuscript however has important differences:
• Teitan title page claims it was "translated from an ancient Latin ms. in red
and black 1519." As the editor Dietrich Bergman points out, the extent of
the Latin corruptions makes this highly unlikely. The W manuscript claim
is more modest: "transcribed from an ancient ms in red and chek. 1573."
The obvious dependence on Arbatel rules out dates earlier than 1575. In
any event Hockley claimed it as his own nineteenth century compilation.
• The incenses in W closely follow those in the Clavis text, which in tum fol-
low Agrippa. Those in the Teitan edition and Turiel have been incorrectly
attributed to the planets.
• The directions on sprinkling were probably taken from Scot 1584, which
w as in tum taken from the Ordinary of the Tridentine Mass.

Given these and other major differences in W, Teitan, MPH, and Turiel, it
is obvious that the text underwent some evolution after the initial copies were
produced. Based on the fuller text, closer agreement with earlier texts, and

13 Hamill et al 2009, p . 8. Another copy was made in 1836; ibid p . 9.

14 H amill et a12009, p. 39-40.
XII CLAVl5 OF SOLOMON

other differences described below in the notes, the version in W is probably

closest to original version.
Manly P. Hall's Secret Teachings of All Ages also quotes a few passages from
the Complete Book of Magic Science. His bibliography cites it as: "Complete Book
of Magic Science (London, 1575). (Copy of British Museum Manuscript)", but
I have not been able to identify a copy there. Hall also states that it is referred
to in Francis Barrett's The Magus, but that also does not seem to be the case,
and in fact is contradicted by Hockley's statement that he compiled the work
himself.

Sibly and his involvement.

Ebenezer Sibly (1751-1799), was "one of the most influential occultists in
modern English history."ls His numerous publications were very popular and
attracted "disciples to London seeking instruction." Although it seems cer-
tain that the prototypes for most of these texts came from Sibly's estate, and
were in his handwriting,16 I am not entirely convinced that Sibly was directly
involved in translating the text, or in authoring the introduction for that mat-
ter. One argument against it arises from the defective state of the Latin, and
the awkwardness of some of the French translations. From what I can tell,
Sibly was an accomplished translator, including a translation of Michael Sen-
divogius (Michal S~dziw6j) from the French,1? Bernard Trevisan, and Heinrich
Khunrath.
Several of Sibly's works deal explicitly with magic. Most have similar
titles, are beautifully illustrated, and for the most part rework the same mate-
rial. Much of the magical material in his printed works was drawn from the
expanded 1665 edition of Reginald Scot's Discoverie of Witchcraft.
Sibly's printed texts almost always use the "Sibly" spelling, not "Sibley,"
although the engraving of the magical instruments uses the latter (see repro-
duction in appendix 2). Hockley's frequent references to him almost always
use the spelling "Sibley," as do A. E. Waite and W. B. Yeats. This may be an hint
that these texts were widely known. 18

15 Owen Davies, ' Angels in elite and popular magic (1650-1790)' in Marshall et al 2006, p.
316. Also, Davies 2009, p . 134-150.
16 According to Hockley's preface to Wellcome MS 3203, fol. 3r.
17 Rafal T. Prinke in Matthews et a11999, p. 187.
18 Referring to the necromantic operation (Sibly, 1787, p. 1103), Waite (1911, p. 325) is correct
that "Sibley does not give account of his sources," but incorrect in his belief that "they were
evidently not in printed books." They were in fact taken from Scot (1665, pp. 218 ff.) . Waite
 INTRODUCTION XIII

Hockley and his involvement.

As mentioned earlier, Frederick Hockley was widely known and respected by
his contemporaries as an expert in occultism, and played a considerable role
in its revival in the nineteenth century.19 Although his main source of income
seems to have been accounting, he practiced astrology, and was part of an
enduring network of astrologers. 2o More importantly for us, however, was his
lifelong passion for occult books and scrying. Both probably originated with
his employment with bookseller and publisher John Denley (1764-1842). This
employment apparently began when he was only thirteen or fourteen, for his
earliest copy of Sibley'S Clavis appeared in Denley's 1822 catalogue. One of his
copies of the Wheel of Wisdom dates to 1824, and he went on to amass a large
collection of manuscript copies that way. 1824 was also the year that he was
given his first crystal, and began a lifelong obsession with scrying. His scrying
records eventually occupied thirty volumes. Hockley employed a medium for
his most successful experiments. He had various crystals and mirrors, some
consecrated to specific spirits. He was known as a "maker of crystals and mir-
rors," and he supplied one to the famous adventurer Richard Burton in July
of 1852.21 Hockley often lent out books from his considerable collection, and
it became an important resource to his circle of acquaintances and successors.
Waite specifically cites Hockley as an authority and "one of the most success-
ful" practitioners of crystallomancy. He also quotes from him, and praised his
collection and transcriptions, describing him as "a practical student of several
branches of magic. un Israel Regardie makes similar statements in his w rit-
ings. 23 According to one account, the foundational rituals of the Golden Dawn
were based on Hockley's papers, via one of the founding members, Adolphus
F. A. Woodward, who was a friend of Hockley's.24

also quotes from Sibly in his Manua l of Cartomancy and Occult Div ination. London, 1909, p.
103 (written under the pseudonym "Grand Orient.")
19 For details on Hockley and his influence see Hamill et ai, 2009. Also Godwin, 1994, espe-
cialJy pp. 170-175, and Anonymous 1896, especialJy pp. 101- 107.
20 Davies 1999, pp. 238 ff.
21 Anonymous [i.e. C. M. Daviesj1896, p. 101- 107; Lovell 1998, p. 116.
22 R.A. Gilbert in HamilJ et a:I, 2009, p . 3. See below, p . 200. Also, Waite 1891, p . 108.
23 Regardie 1932, p. 176. Also, History lecture of the Golden Dawn, in Introduction to
Regardie's Golden Dawn: "Frederick Hockley possessed of the power of vision in the crystal,
and whose manuscripts are highly esteemed." (p. 15).
24 Hutton 1999, p. 75. According to R. A. Gilbert, they are rather in the handwriting of Ken-
neth Mackenzie (cited in Godwin 1994, p . 224).
XIV CLAVIS OF SOLOMON

Exemplars of Sibley's Clavis

Of the various exemplars that I have been abJe to study, most are works of
art. They are very carefully or even superbly executed, incorporating many
colored inks throughout, and showing few if any corrections. This is probably
because they were produced more with the intent of sale to collectors, than for
private use.

First exemplar.
W. Currently owned by antiquarian and noted publisher Donald Weiser. This
copy was owned and sold by John Watkins of London, and at one point owned
or sold by Librairies des Sciences Occultes in Amsterdam, both friends of Mr.
Weiser's. The binding is stamped: "The Clavis / or / Key / - / by / Rabbi
Solomon / - / G. O. F. / 1878." The handwriting in this manuscript is more
legible than Hockley's handwriting, and the drawings are better executed than
Hockley's (compared with exemplar 5 described below). The drawings are
also generally closer to the originals as exemplified by Heptameron, Agrippa,
Scot, and Arbatel. 25

Second exemplar.
U. Copy in University of Utah, Special Collections, Rare books, 241 p . : ill.
; 24 cm. 177 folios, with the pentacles each occupying a full folio, with the
verso blank. The University obtained the book as part of a large collection of
books purchased from the Salt Lake City Public Library'S special collections in
2005-2006. On the paste-down of the front board, the book contains a library
classification label (Z133 S689), and a separate label with the following: "This
book is the gift of Mary J. Springer, Salt Lake City, March 1936."
The manuscript is paginated in pencil at the top, but these are cut off in
many cases. Marbling covers all exposed edges, so it was trimmed and dressed
after numeration. The text is ruled in pencil, and makes abundant use of col-
ored inks. Several folios have been removed at some point, including after
folio 27, which would have contained the Great Seal of Solomon (see below,
page 43), after folio 43 which would have contained the pentacle against
unclean beasts (see below, page 68), and also after folio 56, which would have
contained the talisman for love (see below, page 85).

25 See notes below, passim.

 INTRODUCTION XV

Folio 143v shows a dragon for the Birto operation; this has been drawn on
a separate piece of parchment and glued into the book.
The Wheel of Wisdom example includes the names James and Jane. The
bond of Vassago has "J.W." but with footnote "the initial letters of any per-
son's Name who wishes to obtain the spirit in the crystal stone of glass." The
bond of Agares has "J.M."
The copyist of U was in general conscientious, and very few mistakes are
apparent. Occasional corrections written supra linea seem to be an attempt to
reform apparent problems, and don't always reflect the archetype. For exam-
ple, on page 45, where it reads "degrees of the climate," U has written "lati-
tude" above "climate." U often seems to insert "corrections" and make altera-
tions (such as "of" into "and [of] games of hazard") to make the translation
less awkward. These can be identified by the fact that they are not supported
by the other manuscripts, including W4670 and PM.
The presence of this manuscript in Salt Lake City leads to the question
about a possible connection with Joseph Smith and the Mormons. Smith's
possible involvement in magical practices is a controversial topic. A medal-
lion, three magical parchments, and a dagger inscribed with occult characters
can be connected with Smith or his immediate family. They appear to be con-
structed based on instructions drawn directly or indirectly from Scot or Sibly,
and Francis Barrett's The Magus. I agree with Owen Davies' assertion that the
cost and scarcity of these sources isn't a reasonable basis for dismissing the
possibility of a connection with Smith. Manuscript extracts are not uncom-
mon and obviously made it to the new world and even to Utah. The U exem-
plar however could not be the smoking gun. Although the Jupiter medallion
worn by Smith is similar to that found in U (fol. 104r-105r, compare below, pp.
144-145), it is not sufficiently close to Barrett's to have been a prototype, nor
are the other materials.26

Third exemplar.
Private 1. Adam McLean identified two manuscripts of Sibley's ClavisY The
first is a manuscript "in private collection, 168 folios. Late 18th Century. The
Clavis or Key to Unlock the Mysteries of Magic of Rabbi Solomon . Translated from the

26 For details on this controversy, see Davies 2009, pp. 147-152, Michael Quinn, Early Mor-
monism and the Magic World View. 2nd edition. Salt Lake City: Signature Press, 1998, and
a not-entirely convincing rebuttal in William J. Hamblin, 'That Old black Magic', FARMS
Review of Books 12:2 (2000), 2.
27 http://www.levity.com/ alchemy I clav _eng.html
XVI CLAVIS OF SOLOMON

Hebrew into French and from French into English with additions by Ebenezer
Sibley MD. Fellow of the Harmoniac Philosophical Society at Paris, Author
of the Complete illustration of Astrology, Editor of Culpepper's Complete
Herbal, Placidus De Titus on Elementary Philosophy, etc. The whole enriched
with Coloured Figures, Talismans, Pentacles, Circles, Characters, etc."
The contents correspond closely with the Weiser manuscript, including
Clavis, ten numbered chapters, a section with seven parts showing the penta-
cles, names of the hours, magical characters, talismans, precious stones, trees,
etc associated with each of the seven planets; the Mysterious Ring; an experi-
ment of the spirit Agares; of the spirit Bealpharos; an experiment of the spirit
Vassago; the Wheel of Wisdom; the Complete book of Magic Science, includ-
ing the form of the bond of Spirits given one J.w. 1573. It also contains "the spi-
ral Semaphora for success in life" (including a circular diagram); in a separate
signature taken from another MS. but placed within the present manuscript:
"Crystaliomancy Or the Art of Invocating Spirits By the Crystal" (12 folios).

Fourth exemplar.
JRUL. A second exemplar listed by Adam McLean is identified as "MS. Craw-
ford 158. Paper. 152 folios . 18th Century. E. Sibley. The Clavis or Key to unlock the
mysteries of Magick of Rabby Salomon. Translated from the Hebrew into French
and from French rendered into English with additions by Ebenezer Sibley,
M.D .... and enriched with Figures, Talismans, Pentacles, Circles, Characters,
etc. London, No. 18 Bartlett's Buildings, Holburn, 7th August, 1789." This is
currently in the John Rylands University Library at the University of Man-
chester. I have not been able to access this, but have more details from Phil
Legard. It is undated, but thought to be circa 1835. A watermark on the paper
is dated 1825. This copy is beautifully executed in colored inks, legible, and
similar to the Weiser manuscript. The colors do not always correspond with
those in W, and in general the color schemes are not as elaborate as W. The cal-
ligraphy is not as elaborate as W or U.
Contents include: "Untitled article concerning the creatures, stones, met-
als, plants etc. governed by the planets." The remaining articles correspond
with texts included in W: The Clavis; the Mysterious Ring; Experiment of the
Spirit Birto; of the Spirit Agares; Of the Spirit Bealpharos; an experiment with
the Spirit Vassago; the Wheel of Wisdom; Form of the Bond of Spirits (written
in a different hand) from the Complete Book of Magical Science.
 INTRODUCTION XVII

Fifth exemplar.
H / I (Hockey/Irwin). This manuscript, with Irwin's book plate, is in Hock-
ley's handwriting. 28 A high-quality reproduction has been published recently
as Solomon's Clavis, or, key to unlock the Mysteries of Magic . From the Hebrew into
French & from the French into English with additions, by E. Sibley. Leicestershire:
Caduceus Books, 2008.

Sixth exemplar.
SHL. University of London Senate House Library, Harry Price Archive, manu-
script HPF / 1/10. The title reads '''Clavis resero arcana mysteria Rabbi Solomonis'
by Ebenezer Sibley, Translated from the Hebrew into French, and from French
rendered into English; method of constraining to visible appearance the con-
secration of Lameus Pentacles and the character of the Planetary Angelorum,
with a form of a bond of spirits; Crystaliomancy or the Art of invocating by
the crystal; Experimenturn potens magna in occult philosophy arcanorum."
The catalog entry date is circa 1800, but since it includes Hockley's distinctive
FH, is not likely to be earlier than 1822. Contents include Sibley'S Clavis, the
Mysterious Ring, Experiments of Birto, Vas sago, Agares, Bealpharos, Wheel of
Wisdom, Complete Book of Magic Science, plus additional tracts, including an
invocation of Oberion. 29 This manuscript is very ornate, with colored inks.

Seventh exemplar.
Private 2. Manuscript in private collection. 227 pages (4 unnumbered, i-xvi,
1-207). Watermark: A. Annandal and Sons (active 1832-1879). Contents same
as U, i.e all the texts in W except the Complete Book of Magic Science. Hand-
writing is identical to that in U, so maybe this was another copyist hired by
Denley.

Other manuscripts noted in the literature.

Blavatsky's monthly journal The Theosophist, Sept. 1887, p. cxvii mentions a
copy of "Rabbi Solomon on the Mysteries of Magic" as being among Hock-
ley's manuscripts.

28 The handwriting is identical to the handwriting to Wellcome 2842, which has been iden-
tified as Hockley'S.
29 51. 3826 (fols. 98-101) includes an invocation of Oberion.
XVIII CLAVIS OF SOLOMON

Crowley: A copy was advertised in Aleister Crowley's periodical The Equinox,

Vol I, nos. 9 and 10 (1913):
"MAGICAL MANuSCRIPT." - THE CLAVIS OR KEY TO UNLOCK THE MYSTER-
IES OF MAGIC OF RABBI SOLOMON; THE BOOK OF MAGIC SCIENCE, and several
other Magical Treatises, clearly and neatly written on more than 200 leaves,
thick 4to, "very many cleverly executed drawings (several in colours) of pen-
tacles, sigils, talismans, etc., old hf. calf, gilt." N.D. (circa 1830). 3 guineas.
The "Clavis" is of exceptional interest. It has apparently been transcribed
from an UNPUBLISHED ENGLISH VERSION, translated from the French by
EBENEZER SIBLEY, M.D., the famous astrologer, as it bears his name on the Title-
page, and at the end of a long preface.

Catalogue of the valuable and extensive library of printed books and ... by Henry
White, 1902, p . 216, item no. 1991, lists another copy "on 17911. with numerous
coloured figures, talismans, pentacles, circles, horoscopes, &c. half bound. 4to.
n.d. [18-]"

Similarly another copy in the Catalogue of books: forming the library of Jay Gould,
Lindhurst, Irvington ... by Jay Gould, John Thomson, 1890, p. 171. Gould, Jay,
and John Thomson. Catalogue of Books: Forming the Library of Jay Gould, Lind-
hurst, Irvington-an-Hudson. Philadelphia: Globe Printing House, 1890.

Sotheby auctioneers catalogues of sales have additional notices of two or three

sales.

Grimoire of Raphael Pasadena, Calif., 1987, also quotes "from the Clavis of
Rabbi Solomon: leaves 2-53." Fra Zarathustra. i.e. Nelson White, purported to
be from an 1880 collection of the secret order "Temple of Truth."

Related texts
Wellcome 4670. This is a French manuscript, closely related to the first two
texts, though apparently not the direct ancestor thereof. There are many
divergences which make this unlikely, but see below, notes to p . 50, which
establish that W4670 could not be a direct ancestor of Sibley'S Clavis. It is
also unlikely based on the fact that none of the many spurious d rawings
which embellish W4670 are found in the Sibley manuscripts. W4670 has all
of the pentacles in Sibley's Clavis, plus additional ones; most of the additions
are based on The Magical Calendar. A few of the additions are variations of
others. An English translation of this manuscript and Wellcome 4669 has
 INTRODUCTION XIX

been recently published as The Veritable Key of Solomon edited by Skinner

and Rankine.
Wellcome 2842. "Four experiments of the Spirits Birto, Agares, Bealpharos
and Vassago. Comprising the Forms of Conjuration, Circles, Lamens and
Obligations, or Bonds of Spirits - as hath often been proved at the instant
request of King Edward the 4th of England. Author's holograph MS. Text
within red rules, pen-drawn coat of arms of Hockley on title, illustrated by
two small pen-drawn figures. Produced in London."
Well come 3203. "Five treatises upon Magic. The Wheel of Wisdom; an experi-
ment of the spirits Brito, Bealphoros, Agares and Vassago; description of
the Urim and Thummim; Two Books of Solomon the King called Goetia
and Theurgia Goetia, with the Names, Offices, Circles and Seals of 336 Spir-
its. The Sacred-and Divine Cabal, by M. Lenain. Transcribed by my friend
Henry Dawson Lea from MSS. I lent to him in the year 1843." illustrated
by numerous pen-drawn figures, diagrams, sigils, etc., some coloured, and
' some inscribed on slips of tracing-paper, pasted down. The title, as given
above, is by Hockley, who included a short preface dated 13 Oct. 1869. The
first two works were "Transcribed from an Autograph Manuscript of Dr.
Sibley's" by Hockley himself in 1824.
Bodleian Rawlinson 0253. The secret of secrets, Moses Long, 1683, and vari-
ous other magical texts. "Sum quique Tho. Hearne, 1731" is also on the end-
sheet. Includes a slightly different experiment of the spirit Birto. Like W, this
manuscript also includes excerpts from Arbatel, Heptameron, crystallomancy
instructions dealing with the seven planetary angels, and directions for pre-
paring seven planetary rings.
Sloane MS 3824. London, British Library. Seventeenth century in Elias Ash-
mole's hand (1617-1692), possibly excerpted from the papers of Dr. Rich-
ard Napier (1559-1634). Hockley apparently had some familiarity with the
magic manuscripts of Simon Forman, Richard Napier, and Elias Ashmole,
as he refers to them in his Occult Spells. 30 This manuscript includes experi-
ments of Brett, Birto, Bealphares, Vassago, Agares, as well as excerpts from
Pietro de Abano, Agrippa, Trithernius, and a proto-Lemegeton.

Relationships between the manuscripts.

A single parent manuscript, presumably Sibly's holograph, has not been iden-
tified. However, in general it is possible to establish the urtext by comparing

30 MacDonald 1981, p. 305. Hockley 2009, p. 29.

xx CLAVIS OF SOLOMON

the versions at hand. None of the texts can be copies of one of the others, for
there are independent errors and variations in each of them. W and U are
generally closer to the lost archetype, and incline to the French versions. I will
give a few specimens only:
In most cases where U and H/I agree against W, W is more correct. Thus, on
p. 5, W correctly starts the Behmen quote at "Stars do tie", whereas U and H / I
omit the quotation mark. On p. 10, W agrees with Turner in reading "desires"
while U reads "devices." On p . 16, W agrees with Scot and Sibly in showing
2 knives; U shows 3; the plate is not found in H/I at all. On p. 76, W agrees
with H, PM, and W4670 in reading "Janael", whereas U and H/I read "Janie1."
On p. 155, W4670 has more geomancy symbols of Venus than W; U has none,
and H/I has a few but distorted. On p. 204, W agrees with S1. 3824 in reading
"without tarrying or farther delay", whereas U and H/I omit "farther."
Occasionally, however, it is U or H/I which has the better reading, espe-
cially in supplying words accidentally omitted: Thus on p. 11, W incorrectly
quotes Turner's translation of Arbatel as saying magical purposes "are brought
about" whereas U and H/I correctly read flare brought to pass." p. 23 U agrees
with PM in reading "virgin parchment" whereas W and H/I read "parch-
ment." On p. 25 U and H/I agree with PM "day and hour of one of the seven
planets" whereas W omits "and hour." On p. 26 U and H / I agree with PM
"six weeks old" whereas W reads "six months old." On p . 54 U agrees with
Agrippa in including "laurel" whereas the word is missing in W and HI!. On
p. 113 U, H/I, PM, and W4670 all agree with H in reading "Asaraie" whereas
W reads" Asarail." p. 129 W inserts "loadstone" against Agrippa, U, H/I, and
W4670. p. 164 W omits the word "feel" where the others read "you will feel a
kind of trembling."
U occasionally has variations that apparently show the editorial license
of an experienced occultist, thus: On p. 31 Wand H/I follow PM in reading
"little green stick of the same wood", to which U adds "of a years growth." On
p. 40 Wand H/I follow PM in reading "new ink" to which U adds "of a colour
suitable to the planet you are working under." On p. 111 U inserts "and the
three other Genii in turning to the other three quarters."
Very rarely U is in error against Wand H/I: Another quotation from Turn-
er's Arbatel on p. 11, W and H / I correctly read "that his desires" whereas U
reads "that his devices." On p. 46 where Wand H/I read "the fire must be
lighted" U omits the word "fire."
H/I was evidently hastily written, and contains many errors not found in
the others, thus: p. 5 quotes from The Works of Jacob Behmen, vol. II, part 2, Lon-
don: 1764, p . 87: "a living man hath such power.. . " Wand U correctly identify
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