Rabbi Yosef Cohen, Ms. 7

April 18, 2012, 1:55 pm

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This manuscript is paper, from the Orient,  19th century, and consists of  two leaves; loose (unbound). Dimensions: 4 x 6.5 in.

Folio 1 Recto:

[Translation]

 For Love: On iron etch “In the name of [various names] [sigils], so too may X son of X[1]‘s heart be raised in love of X daughter of X”.

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[1]פ"בפ can either refer to a unnamed man or woman and the order of “son of” and “daughter of” can be reversed.

[Text] Another²: Bury [this] in your house: [sigil]

²i.e. for love.

(Note: The texts makes no mention as to what material (e.g. parchment, metal etc.) this amulet is to be made on. Presumably, any material is fine.

Another amulet, translation not provided: 

Folio 1 verso

[Text] For hatred: Cut an egg and give half to a dog and half to a cat. And then say: “As they separate one from each other, so too X son of X¹ from X son/daughter of X¹ in the name of [Divine names] [sigils] Amen, Netzach Selah V’ed³

³ אנסו which is an abbreviation for אמן נצח סלה ועד is a common conclusion in Hebrew spells and amulets.

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Rabbi Yosef Cohen Ms.5

April 24, 2012, 12:38 pm

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 Manuscript:

This is part of manuscript 5 Rabbi Cohen has sent me.

 [Text] A invocation for pain of the hands, feet and head: Inscribe these names [Divine names] [lacuna in manuscript]

 [sigils] and they will heal  [lacuna in manuscript]

Commentary

Although the text is partially missing, Compare to text of Shorashei HaShemot where we find the same Names (albeit in a slightly different order) and the same sigils (again, in a slightly different order). Perhaps our scribe had copied this recipe from a Shorashei HaShemot copy with a variant text than the one extant? One major difference which would dismiss this possibility is that our manuscript refers to this spell as a טאצאwhich is Judeo-Arabic for invocation, where the Shorashei HaShemot text is clearly not an invocation. This is a translation of the Shorashei HaShemot: Their (Divine names) have the strength [to remove] sickness of hands, feet and heart. Take a new earthen pottery vessel and inscribe these names and seals and erase them in water. Then drink [the water] and anoint the pained location for three days and he will be healed.   

Note, M.V.: I am currently working on a study of the so-called Angelic Writing or Letters-With-Glasses (Brillencharakteren or Characteres au lunettes), as some of these may prove to have alphabetic equivalents. 

Rabbi Yosef Cohen Manuscript 6.

May 1, 2012, 12:57 am

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An 18^th or 19^th cent. Yemenite bifolio manuscript of segulot (magical charms) in Hebrew and Judeo-Arabic.

End of fol. 1r through 1v contains a Hebrew-Aramaic amulet

 Fol.1v

[Text] An amulet: In the name of the living and enduring Rock, Rock of all ages on your truth and kindness. In the name of Elohim El Elohim the preparer of Israel shout against all spirits, demons, damagers, evil encounters, dangers, lilin and patporin¹, alportin¹, nashfin¹, killer-demons² and all the pains of the head and pains of the heart and kidneys and stomach from all the demon spirits and Igrat bat Machalat³. And in the name of He that heard the fire and extinguished it. And in the name that heard the stone and broke it.

Furthermore, I adjure you  demons and damagers in the name of He that sits in Arabot⁴Tzyahis His name and in the heaven of heavens.

Again, I adjure you in the name of [Divine names] God of Israel and with the crown of Aaron and with the secret of the Shem HaMeforash³ that will be on the forhead of Aaron.

Again I adure upon you with the name  

 and in the name that created heaven and earth and in the name that saved Abraham our father and he lived.

Again, I adjure you [end of page and text]

_____________________________

Commentary

The text makes no mention as to what the amulet is for. Seemingly it is a general protective amulet

1 I do not how to translate these Aramaic terms for demons. 

2 From the root קטב (die unexpectedly). See Deuteronomy 32:24

3 A queen of demons. She is mentioned in the Talmud and Zohar.

4 One of the seven heavens.

5 This term, שם המפורש, refers to the Tetragrammaton.  

 NOTA: The seal in question is a slightly modified version of the Tetragram. The original was supposed to have 24 circles. I will be preparing a separate article on it in the future. M.V.

Planetary characters in Vital s Sefer HaPeulot

September 8, 2012, 10:26 am

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I ve recently came into possession of a little known series of planetary characters found in one of Chaim Vital s little known manuscript works called Sefer HaPeulot, through the ever-surprising help of Rabbi Cohen.

(Pending editing. manuscript information)

He manifested his doubt upon their relation to other characters found on traditional segulot and his suspicion of a tradition more linked to the Sefer Mafteah Shlomo,  due to the lack of circle-ended figures which is the subject of his current studies.

 

I would like to further strengthen his suspicion and attempt to forward a possible Arabic origin of the seals.

As far as I know there are no practical directions connected to the seals, but an educated guess would be that they were engraved on rings or metallic medals made according to the astrological disposition of the planet in question.

I have three reasons to believe they are of Arabic descent:

-most of the image magic works featuring the septenary of planets are not purely Jewish in nature, but almost entirely Arabic. As there are some evidences about a Jewish tradition of seals and sigils, found in  Shoshon Yesod Olam, Sefer Even HaShosham and a number of Genizah fragments, I will not claim complete certainty here on account of my lack of information, but most of the seals in Jewish amulets are quite dissimilar from our set, while Arabic treatises abound in almost the same type of seals. Not a farfetched claim when we consider Vital s journeys to Egypt and long term studies in Safed and Damascus, where Arabic image magic would have flourished. 

 -the repertoire of the signs is about 28 or 29 recurring symbols (give or take one as a margin of error caused by faulty copying) which lends us to believe the characters are simply names written in a magical alphabet. I will compare the existing alphabets of Arabic origin used in talismans from my collection, including the ones found in the treatise of Ibn Wahshyyah, and communicate my findings.

-the characters themselves have common symbols with other Arabic series of characters, one of the most striking being with the alphabet or secret characters of the Tahatil names. I will append illustrative material as shortly as possible.

These are the seven character lines in question, cleaned up and enhanced for further study. Once again, many thanks to Rabbi Yosef Cohen for his most cordial help in identifying the attributions.

 

 

Seals of Saturn

 

 Seals of Jupiter

 

 Seals of Mars

 Seals of the Sun

 Seals of Venus

 Seals of  Mercury

 Seals of the Moon

In my future studies and comparative charts, I will refer to this series of characters as Vital. Each series will be coded with a three letter sigla for the planet (Vital.Sol.,  Vital.Lun., Vital.Mrs., Vital.Mrc. and so forth), while the symbols themselves will be numbered as they appear from right to left. As an example, sign Vital.Mrc.1 appears in quite a number of Arabic charms

 

1

 

2

3

As seen in figure 2, it s not a mere cross with crooked circles, but two elongated syllables in Arabic (Hah), crossed one upon the other.  In our series, the vertical line forms the syllable HAH and the horizontal line forms the syllable MU or perhaps HU.

Seals of the Archangels in the Heptameron

September 12, 2012, 5:18 am

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 (article may suffer further editing)

This is part of a larger article meant to study in detail the diffusion of the seals of the seven planetary archangels.

These seals have become quite popular from the seventeenth century onward due to the publication of the so called Heptameron, or Magical Elements of Peter de Abano (Pierre d`Abane, Petrus Apono) or rather, to their appended material.

In the following studies we shall discuss the influence and importance of the Heptameron and it s possible sources, the works that drew their information primarily from it, including the seals as well as parallel sources dealing with the same information.

I believe the study of the seals can reveal, through minor graphic differences that alter with multiple copying and through changes in their attribution, a model of evolution and perhaps a history of the sources that might otherwise remain obscure due to lack of proper bibliographic information.  Just as the study of the handwriting of one manuscript can tell us quite a number of things, from the formation and profession of the scribe to the period and place, the study of the seals can yield useful information regarding the source or the school that the author or copyist belonged to.

I have used the following sources, and the following siglae:

Hept.1.

Agrippa von Nettesheim, Heinrich Cornelius, and Petrus. Henrici Cornelii Agrippae liber qvartvs De occvlta philosophia, seu de cerimonijs magicis. [Marburg?:] Impressum, 1565. Facsimile included in: Agrippa von Nettesheim, Heinrich Cornelius, and Karl Anton Nowotny. De occulta philosophia. Graz: Akademische Druck u. Verlagsanstalt, 1967, presented at http://www.esotericarchives.com/solomon/heptamer.htm#part7

Hept.2.

Latin text is Lyon 1600 (?). Facsimile in Agrippa von Nettesheim, Heinrich Cornelius. Opera I. With an introduction by Richard H. Popkin. Hildesheim: G. Olms, 1970, from http://www.esotericarchives.com/solomon/heptamer.htm#part7

Hept.3.

Henry Cornelius Agrippa's Fourth Book of Occult Philosophy, and Geomancy. Magical Elements. London: [s.n.], 1655. Turner at   http://www.esotericarchives.com/solomon/heptamer.htm#part7

A notable contribution in my study is the volume "The Fourth Book of Occult Philosophy" edited by Stephen Skinner, Ibis Press, Maine, 2005. 

 Other authors, such as Francis Barrett and Papus, along with the Clavicles, will be treated separately. 

Seal of Michael (Sun)

Hept.1

Hept.2

Hept.3 

Notes: the seal remains unchanged in proportion and detail. Slight hesitation in Hept.2 in making the first circle in the left curve, reducing it to a hooked ending.

Seal of Gabriel (Moon)

 

Hept.1

 

Hept.2

 

Hept.3 

 Notes: Seal remains unchanged, with the exception of Hept.2, which presents two ruptures.

Seal of Samael (Mars)

 

Hept.1

 

Hept.2

 

Hept.3 

 Notes: while Hept.1 and 3 present a rupture in the semicircle, Hept.2 seems to correct it.

Seal of Raphael (Mercury)

 

Hept.1

 

Hept.2

Hept.3 

Notes: multiple minor variations. Hept.2 presents a vertical line separate from the right enclosure, while 1 and 3 present only a vertically elongated line affixed to the enclosure, Hept.1 and 3 have similar boxing, of four unequal chambers, while Hept.2 has only two, Hept.1 and 2 have circles at the end of the horizontal line while 3 has a small rectangle, and Hept.2 has a disjoint formation in the shape of the letter K, whereas Hept.1 and 3 present continuity with the lines of the pentagonal enclosure. 

Seal of Sachiel (Jupiter)

 

Hept.1

 

Hept.2

 

Hept.3 

Notes: minor variations. In the  first figure, Hept.1 and 3 attempt a circled ending, while 2 only has curved lines, and the interior is marked differently: Hept.1 has an ornate horizontal line with two dots, Hept.2 has just a vertical line and Hept.3 shares common features, with a vertical line and a horizontal one. The second and third figure remain unchanged, with slight fluency variations.

Seal of Anael (Venus)

 

Hept.1

Hept.2

 

Hept.3 

 Notes: First sign remains unchanged. Second sign varies slightly, the tail having different juncture points to the full figure, that is upper (Hept.3), medial (Hept.2) and lower (Hept.1). Claims have been made that the seal of Anael, patron of Venus and thus, reproduction, mimics the sexual organs.

Seal of Cassiel (Saturn)

 

Hept.1

 

Hept.2

 

Hept.3

 Notes: the seals suffers no changes, except for small breaks in Hept.1 caused most probably by ink.

Seals of the archangels in Scot's Discovery of Witchcraft

September 13, 2012, 2:23 am

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In the printed Discovery of Witchcraft, Reginald  Scot shows in book XV , chapter VII, the characters of the angels of the seaven daies, with their names: of figures, seales and periapts.

They bear  indeed a striking resempblence to the figures in the Heptameron, as Joseph Peterson noticed and we shall try to ascertain the validity of this fact.



I have used for refference the following volumes:

Scot.
Discoverie of Witchcraft, Reginald Scot, London, 1584, online edition by Joseph H. Peterson.

 http://www.esotericarchives.com/solomon/scot16.htm

All printed editions consulted share striking similar designs, perhaps using the same plates, so I have not included further editions since no pertinent difference can be found. Neither do the designs in the 1886 reprint by Brinsley Nicholson (London).

 Seal of Michael

 Notes: Seal differs in style to those in Heptameron.  The beggining curve is predominantly horizontal and the adjoining line does not form a circle withing it.

Seal of Gabriel

 Notes: Seal differs from the ones in Heptameron in details, not style. The portion with two rectangles united by a line to the left was formed with circular patterns in Hept. and here they are oriented downward rather than upward or straight, like in Hept. Here we have two independent marks above the medial line in the shape of two sixes (6), whereas in the Hept. we have similar ones in the shapes of lower case B's (b). The rectangular piece has four horizontal compartments, while in the Hept. there are eight (in this version we lack a vertical line, or perhaps, Hept. adds a vertical line to this version). After the A shape and before the ending, which are the same in both sources, the figures of the Heptameron feature a superior jagged figure in the shape of an M, which this sign lacks.

Seal of Samael

 

Notes: Slight differences to Hept. It differs from Hept.1 and Hept.3 regarding the downward curve in the middle, but resembles Hept.2 and differs from them all having a full ornate cross at the far-right end, as opposed to the incomplete cross in all of the Hept. examples.

Seal of Raphael

 

Notes: The angle of the far-left character is more acute than in Hept., forming a mirrored Z, the second circle is only crossed by a horizontal line, as opposed to the Hept. where we have one horizontal and one verticle,  the medial line is ended with a circle, as in Hept.1 and Hept.2 and the K shape in indeed attached, as in Hept.1 and Hept.3, but dissimilar to Hept.2. Also, no vertical line exceeds the rectangle, as in Hept.1, 2 and 3.

 Seal of Sachiel

 

 Notes: Of the three figures presented for the Heptameron, the first characters shares the most common traits with Hept.1, adding two dots to the horizontal line contained in the enclosure. he second is consistent with the rest, but the third mark does not present the lower hook attached to the left end of the horizontal, being present in all three of the Hept. figures.

 Seal of Anael

 

 Notes: The seal is quite different in style from the Hept. figures. The teardrop shape in the first mark is affixed to the top line of the descending triangle, uncommon for all figures. The second mark almost demands symmetry: having a central curved line raised upwards, with elements on either side. What was somewhat horizontal and slanted downwards in the Hept. figures is here a straight figure of well-composed symmetry, while the right side shows a spiral. The somewhat secondary appendix from the Hept. becomes a powerful central figure in this mark.

 Seal of Cassiel (or Gaphriel)

 

Notes: The seal shares most features with the first two marks of the Hept. seals, but the most striking fact is the absence of the third. However, the first mark is a rectangle, as opposed to the horizontal trapezoid of the Hept. seals and the second mark has two different features: the lower left side lacks the curve present in the Hept. and the right side lacks the circle termination, replacing it with a simple hook. 

 

 

 

Seals of the archangels in the Magical Calendar.

September 13, 2012, 9:37 am

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The Magical Calendar is one of the most amazing pieces of art and information available in Western Hermeticism. 

It was published in 1620 by Johann Baptista Großchedel its basically a tabular rendition of the correspondences found in  Agrippa's Book II, chapters 4 through 14. 

The original manuscript used as a source for it British Library manuscript Harley 3420. Adam McLean, who published a wonderful study of it in The Magical Calendar: A Synthesis of Magial Symbolism from the Seventeenth-Century Renaissance of Medieval Occultism (Magnum Opus Hermetic Sourceworks Series) RedWheel / Weiser, 2008, decribes on his website the manuscript: 

British Library MS. Harley 3420.
Paper. 1614.

Johannis Baptistae Groschedelii, Dispositio Numerorum magica ab Unitate usq; ad Duodenarium.
Titulus ipsius Codicis: 'Dispositio numerorum Magica ab unitata usque ad duodenarium. Collecta singularis industria, compilatione diversa, magno labore, et investigatione sibi suisque, a Johanne Baptista Groschedelio, Equite Romano, ab Aicha Philomago, Lucisque et Gratiae, et Naturae indagatori vigilantissimo. Anno 1614.' Opus scil. Artimagicae et Astrologiae judiciali (ut loquuntur) inserviens: et in suo genere satis curiosum. [ With coloured figures.]

A good presentation of it is hosted by Joseph Peterson's website, copiously illustrated:

 http://www.esotericarchives.com/mc/index.html

I will present three versions of the seals, my sources being as follows:

MC.1

The 1620 engraving by Grosschedel and DeBry, from McLean and Peterson.

MC.2

The 1614 manuscript Harley 3420, from Peterson.

MC.3

A Dresden manuscript quite similar to the Harley version (in what I can glean from McLean's description, I haven't have the pleasure to inspect the manuscript first hand.)

 

 

 The entry on it:

'Ein Im[m]erwährender Natürlich-Magischer Calender, Welcher die Beschauung der Allertiefesten und Geheimesten Sachen, Ingleichen die Erkäntnüs der gantzen Philosophie in sich faßet', 1582. SLUB Dresden

 Adam McLean seems to think the date is spurious, yet Rafal T. Prinke gives the same date for the version in the Wroclaw Codex. I have not inspected this manuscript either, nor do I have a digital copy, so there is no MC.4, unfortunately.  

The order of the angels is quite peculiar, as is their attributions.

In MC.1, the angels are listed from Saturn to Moon, the so-called Chaldaic order of the planets. It rivals in popularity with the week order, as used in the Heptameron. Cassiel, Sachiel, Samael and Gabriel have their normal atributions, that is Saturn, Jupiter, ars and Moon. The others seem miss-matched. Anael is ascribed to the Sun, Raphael to Venus, and Michael to Mercury.

In MC.2, Anael is rightly attributed to Venus, but Raphael is attributed to the Sun and Michael to Mercury, the inverted order of the Heptameron. As Peterson points out, the Heptameron agrees with Agrippa, while the MC agrees with older works such as Liber Juratus and Sepher Raziel. We shal keep this order here. He concludes that the table has been muddled in the engraving: Raphael and Anael are reversed from the manuscript. This is probably due to the fact that Sol/Raphael/Machen is split by the binding. (Peterson, Magical Calendar, Seven)

In MC.3 the order is not as expected of a manuscript, in agreement with the MC.2, but in agreement with the later printer version, the MC.1.  We could therefore conclude that MC.3 is not an older version from the MC.1, but possibly derived from it.

Seal of Cassiel (Saturn)

MC.1

 

MC.2

 

MC.3

Notes: one cannot help noticing that while the seals from the Heptameron have three marks, the seal from Scot has two, we are presented here with only one mark, the first one. The shapes also differ: MC.1 and 2 share the trapezoidal shapes of the Heptameron, while MC.3 is rather slim and stylish, like Scot's rectangle.

Seal of Sachiel (Jupiter)

MC.1

 

MC.2

 

MC.3

Notes: Seal does not present great differences. The first mark is hollow, no lines or dots as in Scot. or Hept., the second mark has the superior part ending horizontally, not in a curved line (Scot, Hept) and the last mark resembles Scot. more than Hept., having no lower left hook. MC.3 is again similar to MC.1 rather than MC.2.

Seal of Samael (Mars)

 

MC.1

 

MC.2

 

MC.3

Notes: first of all, MC.1 and 3 share most characteristics, and differ from MC.2, this having a lower left protuberance and an apparent absence in the right (no circle). MC.2 has a perpendicular termination while  MC.1 and MC.3 do not, but do continue with a straight segment. These differences again speak for the probability of MC.1 being the source of MC.3, and not vice-versa. Here there are no breaks in the semicircle as in Hept.1 and 3, but bare close similarity to Hept.2 and Scot. he most striking fact is that in the far right, the cross is absent, the leftward dash is connected to the oblique line and the circle is placed below the figure, not above it. his last feature is the most striking above all, and can trace the origin of the seals. 

Seal of Raphael (Sun)

MC.1

 

MC.2

 

MC.3

Note: One of the problematic issues of the MC versus HEPT. In MC, the angel of the Sun is switched. Thea seals themselves remain, only the angelic  names suffer change. MC.1 and MC.3 share the same mistake, putting Anael as the regent angel of the Sun, but MC.2 has the correct table of assignment.  From all seals presented, this series is more tied to Scot. and Hept.2, they have the closest line to the left curve, almost joining at the head. Here we see a continuity between them, the cross being dragged up and circled once then circled again, creating more fluidity in the drawing. MC.2 has a straight termination, but MC.1 feels the need to embellish, curving the line inward and naturally MC.3 copies this embellishment, insisting even more and evolving it into a circle. MC.is also faulty, missing the inner upward cross.

 Seal of Anael (Venus)

MC.1

 

MC.2

MC.3

 

Notes: no great difference observed, but we can say that MC.2 again stands out as a possible origin of the others. It bears the most resemblance to Hept.1, having a more acute top vertical stroke, whereas MC.1 and MC.2 try to fix it, giving the curve a rounder shape. In MC.2 the tail has three curves, ending upward, while 1 and 2 attempt simplification, with two curves, ending downward. No similarity to Scot.

Seal of Michael (Mercury)

MC.1

 

MC.2

 

MC.3

Notes: the second problematic seal. In the Heptameron, this is still the seal of the angel of Mercury and Wednesday, but there it is Raphael.  As imagined, 1 and 3 differ from 2. In figure MC.2, the first circle is parted, while the  other two omit the vertical line, the beginning line is slightly longer in the upper part, just like the Hept. figures, while the other two do not share this feature. All three have an evenly divided square in the enclosed part, quite different from Hept., all have circle endings, and the most strikingly different is MC.3, adding a more decorative styling to the ending.

Seal of Gabriel (Moon)

 

MC.1

 

MC.2

 

MC.3

Notes: again we see MC.2 standing out as a source, dependent more on the Heptameron or at least a common ancestor. The most striking feature of these seals is the absence of the inner vertical  line. MC.1 and 3 have four divisions, more like Scot., but interestingly enough, MC.2 has six, with two inner lines in each half of the rectangle. The B formation is mostly present in MC.2 in a similar fasion to the Hept. figures, especially Hept.1, but we lack in all seals the suspended b's or 6's. The slanted A shape is present in figure 2 in a more decorative manner than in Hept., with lower curves, a feature that is accentuated in 1 and 2 to the point of no resemblance to an A or an upside-down V, but more like an upside-down glyph of Aries.    The M figure is more decorated in figure 2 and more simplified in 1 and 3, rendering closer to the Hept. figures, while the final e shape is diminished in size in figure 2 and also restricted to the top half of the seal, above the line, a feature that MC.1 and subsequently MC.3 take and evolve in a more fluid and graceful shape. 

I have no doubt that Harley 3420, dated to 1614, is the source of the Calendarium Magicum, dated 1620, which in turn served as a model, with all mistakes, for the Dresden manuscript.

As I type this I await professor Rafal T. Prinke's response with a scan of the Warclaw codex, but if my presumption is correct, this too will be inspired by either MC.1 (1620) or even MC.3, sharing similar shapes, but above all, placing Anael as the Sun angel, therefore pushing it's date well pass 1620.

Seals of the Archangels in Faust's Magia Naturalis

September 15, 2012, 9:00 am

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One of the most curious works of the Faustian cycle must be the five-volume Doktor Johannes Fausts Magia naturalis et innaturalis, oder dreifacher Höllenzwang, letztes Testament und Siegelkunst : nach einer kostbar ausgestatteten Handschrift in der Herzoglichen Bibliothek zu Koburg, 1849

The fifth volume of this work, very rich in pentacles and seals, contains a number of plates with pentacles ascribed to the seven planetary angels. 

I have a used the scanned copy hosted by the Herzogin Anna Amalia Bibliothek in Weimar:

 http://ora-web.swkk.de/digimo_online/digimo.entry?source=digimo.Digitalisat_anzeigen&a_id=1739&p_ab=0

 

Plate 30 features he seal of Anael in a very distinctive fashion, perhaps tributary to a manuscript source, with the first mark containing a sort of heart-shape instead of a teardrop, and a snake-figure replacing the somewhat phallic mark of the Heptameron.

 Plate 38 features a distinctive version of the seal of Raphael, a sort of abbreviated version of the Heptameron.

The following plates are more systematic in their representation and feature the whole scale of the seven planetary angels.

 

 Plate 99, titled I. The Seal of St. Michael, abounds in seals that so far are unknown from other sources, but the seal in the enclosure certainly is extracted from the Heptameron. The perimeter has the names of the angels of the day of the Lord and the spirits of the air, king and ministers alike, which draw directly from the Heptameron. Not only that, but the order of the angels is the order of the days of the week, starting with Sunday, and the attribution is Michael-Sun, Raphael-Mercury. There is no doubt about it that the Heptameron is the source of the seals, one instance where the inspiration can be absolutely certain.

 Plate 100:  II. The Seal of St. Gabriel

  Plate 101:  III. The Seal of St. Raphael

note: this should have been Mars, and Samael. 

  Plate 102:  IV. The Seal of St.Samael

note: this should have been Raphael.

 

  Plate 103:  V. The Seal of St. Sachiel

  Plate 104:  VI. The Seal of St. Anael

  Plate 105:  VII. The Seal of St. Gabriel

I realize there is no point in analyzing the seals in comparison to the figures of the Heptameron to establish a link to them. However, I shall nonetheless proceed to note the differences recorded for two reasons. The first is for recording just how much a seal can be morphed and changed from one direct source to another document, that is, just how much a scribe, a compiler or a draftsman  can change the design of a seal. The second reason is establishing the peculiarities of the seals from this edition in order to ascertain what later documents had this version of the seals as a source, and not the Heptameron or another.

Mostly all the seals here are faithful replicas of the ones in the Heptameron, only of far better draftsmanship, so no notes will be mentioned, except in extraordinary cases. 

The seal of Michael

The seal of Gabriel

  

The seal of Raphael

 The seal of Samael

 The seal of Sachiel

Notes: to testify to the Heptameron as a direct source, this seal even keeps the lower left hook in the third mark.

 The seal of Anael

Notes: as in plate 30, we find a heart shape instead of the familiar teardrop from the Hept. seals, in the first mark. Also, the second mark is smaller, fainter and thinner than the first one, an uncommon occurrence when we consider the general aesthetic graphical balance of the lines that the artist so dearly cultivated. 

 The seal of Cassiel

Notes: The first sign begins with a sort of curl that is reminiscent of the slightly curved end line occurring in Hept.1.

 

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Seals of the Archangels in the Veritable Clavicle

September 17, 2012, 7:58 am

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(edited)

The Key of Solomon in its classical shape, tributary to the Greek Hygromanteia, does not contain any of the seals of the seven archangels as we know them, only modern manuscripts French and English add them from the basic need of completeness, often accompanied by a plethora of other seals and diagrams from various sources, more or less classical.

This manuscript I am now analisyzing, titled Les Clavicules de R. Salomon,  was penned in 1796 by one aristocrat scribe from a family with a distinct tradition in copying grimoires and making the most beautyful manuscripts of the French school, F.F.Fyot.

It is without doubt that the source of the seals in this case is the Heptameron. Not only are the seals neatly copied, but there are also complex composite diagrams in the form of magical circles generated according to the instructions of the Heptameron. As these diagrams contain seals as well, I have done my best to isolate them and enhance the quality and will reproduce the accordingly. Note that the convex shape of the seals is due to the need of the scribe to fit them in the space between the circles.

I saw no use in reproducing the plates, which can be consulted in Skinner's edition, so I will only add the seals themselves. There is more than one seal of the archangel for each planet: the first occurrence is usually in the circular diagram, among other planetary pentacles and the second is singular and clear, in the rubric dealing with characters and seals. There are other occurrences as well, in similar diagrams towards the end of the manuscript, but the forms are identical. Exceptions have been noted.   I had no access to the original manuscript, Wellcome 4670, so the quality plates of its current English translation have been used:

 The Veritable Key of Solomon (Sourceworks of Ceremonial Magic Series, vol.IV) Skinner, Stephen (Ed.), Rankine, David (Ed.), Golden Hoarde Press, Singapore, 2008.

The seal of Michael

 

Clav.A. 1

Clav.A. 2

Notes: Number 2 is more like the Heptameron figures than1. In figure 1, the downward slope is styled into a curve and there are two dots above the first cross.

 The seal of Gabriel

 

Clav.A. 1

Clav.A. 2 

Notes: the fact that all seals, including those I omitted, have the break in the leg of the A figure, indicating Hept.1 as a source.

 The seal of Samael

 

Clav.A. 1

Clav.A. 2 

 

Clav.A.3

Notes: All figures present a break in the curve, consistent with Hept.1 and 3. Figure 2, presented in the diagram, is original, I do not know if it is means as a series of characters of Mars or an alternate version for the seal of Samael, from another tradition. The first mark is a standard cross, the second one  is unknown to me but the left half seems consistent with other martial glyphs (where a kind of 3 figure is affixed, rather than an arrow), the third mark may be the sign of Scorpio and the fifth mark is clearly the glyph of Mars.

The seal of Raphael

 

Clav.A. 1

Clav.A. 2

Notes: all features indicate Hept.1 as a source. Very peculiar, the second circle is missed by the copyist in figure 1. 

 The seal of Sachiel

 

Clav.A. 1

Clav.A. 2 

Notes: Unusual elongation of the first mark. Mark 2 matches Hept.1 the most, down to the lower hook in the third mark. Figure 2 seems stylized, with the curve of the second mark curling into a circle and the lower left hook in the third mark being placed opposite to the one in 2.  

 The seal of Anael

 

Clav.A. 1

Clav.A. 2 

 Notes: Figure 1 resembles Hept.1 the most (tail attached in the lower part) and figure 2 resembles Hept.2 and 3 most (tail attached in the middle), with the specification that the triangle is only tangent to the circle.

 The seal of Cassiel

Clav.A. 1

Clav.A. 2 

Notes: Both seals are identical, but they differ from the Heptameron slightly: the curved ending in the second line is left open, not closed in a circle and the half and lower arms of the third mark tend to come together in the same spot without touching. 

Characters of the Planets in Harley 80

January 9, 2013, 12:31 pm

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Manuscript Harley 80 of the British Library is dated to about 1200-1499, and contains five sections. 

The third unit of the manuscript, comprising of ff.75r-84v are mainly texts on astronomy and the making of astrological talismans and images. Thebit ben Corat  De imaginibus (ff. 75r-76r)
Claudius Ptolemaeus De imaginibus super facies signorum (ff. 76r-77v)
Hermes Trismegistus (or Belenus), Liber imaginum lune (ff. 77v-81r)
Hermes, Trismegistus (or Belenus), De quindecim stellis (ff. 81-84v). 

The British Library catalog entry mentions that the marginal notes and notabilia, Sigilla Planetarum (ff. 75v-76r, lower margins), and Zodiac signs (f. 78r, margin) added by 14th- and 15th-century hands.

What we are most interested in here are the Sigilla Planetarum, or the characters or seals of the planets, placed on fol.75v

 

and fol.76r .

 

  
This series of seals will be coded H80.   

The First Series

  

Characters of Venus  (H80.1)

 Characters of  the Moon (H80.2)

 Characters of  Jupiter (H80.3)
 

 Characters of  Mars (H80.4)

 

 Characters of  the Sun (H80.5)

 

 Characters of  Saturn(H80.6)

 Characters of  Saturn (H80.7)

The second series

 Characters of  the Sun (H80.8)

 Characters of  Mercury (H80.9)

 

  

Characters of  Saturn (H80.10)

 Characters of  Venus (H80.11)

 Characters of  the Moon(H80.12)

  

Characters of  Jupiter (H80.13)

 Characters of Mars  (H80.14)

 

There are two series of characters, I believe each with it s origin, one on each page. 

Perhaps the strange and unorthodox order in which the planets are listed will help us do just that, identify each source or at least it s appearance in other manuscripts.  

There are undeniable resemblances with the characters given by Gerolamus Cardanus, by the Liber Lunae and later printed French grimoires, which we shall duly study in the following posts. 

Collectanea of kabbalistic and magical texts.

January 10, 2013, 2:32 am

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Edit: from two sources (Lloyd Graham and Rabbi Yosef Cohen) I find this is the famous treatise  Sefer Shoshon Yesod Olam of Rabbi Yosef Tirshom.

This very interesting manuscript was made available in electronic format by the  Library of Geneva (Bibliothèque de Genève), where it is kept, under the name Comites Latentes 145. The extremely careful and comprehensive description on its website was made by Yael Okun, and its existence was brought to my attention by professor Lloyd Graham, to whom I am extremely grateful.

It contains magical, kabbalistical and other miscellanea ranging from the 15th to the 18th centry, by a multitude of scribes. 

This is a short overview of its contents:

Contents:

• pp. 1-17Israel Sarug Commentary on the Sabbath hymns by R. Isaac Luria.
• pp. 21-598Joseph b. Elijah Tirshom Kabbalistic compendium.
  • (pp. 22-58) Indexes
  • (pp. 60-84) Harba de-Moshe (Sword of Moses)
  • (pp. 85-92) Magical texts associated with Harba de-Moshe
  • (pp. 61-70) (lower margins) in a different hand: Sefer Razim (Book of Secrets).
  • (p. 61) (lower margin): The beginning of Ma'ase Bereshit Rabba.
  • (pp. 93-107) Seder Shem 'Ayin-Bet. A treatise in Arabic on the mystical uses of the Holy Name of seventy-two letters. Seven chapters.
  • (p. 97) An amulet attributed to a R. Menahem
  • (pp. 107-114) A treatise on the invocation of angels who have authority over the seven days of the week.
  • (pp. 115-118) Ha-Ne'elavim Treatise on magical therapies for the treatment of epilepsy.
  • (pp. 118-612) Collection of charms, amulets, holy names and other recipes, mostly magical or kabbalistic and dissertations on philosophical topics.
• pp. 601-611 Divine Names, Biblical passages and permutations of letters for magical uses.
• p. 612 At the bottom of a blank page, the copyist, Joseph [Tirshom] added instructions for asking a query of heaven in a state of awakeness, attributed to R. Simeon the Great and other formulas.
• pp. 613-627 Charms (segulot), amulets, queries to heaven to be answered in dreams and short kabbalistic works in §§109.
• p. 629 End of a treatise on astrology.
• pp. 631-653 Collection of kabbalistic and magical pieces.
• pp. 654-656 (in a different 17th cent. hand): Spells, including incantation bowels with drawings, instructions to exorcise possessing spirits from the book Or Tzach u-Metzuchtzach
• pp. 657-668 Kabbalistic treatise on the Holy Names. End missing.
• Pp. 629, 669-672 Treatise on astronomy. Incomplete. 

We reproduce here the pages of interest to us, namely the diagrams and seals (for larger versions, right click and view image).

p.115

p.116

 p.117

p.151

p.152

  p.169

 p.174

 p.205

p.221

 p.222

  p.223

p.238


p.263

 p.280

p.322

 p.323


p.324

 p.401

p.409


p.426


p.448

p.462

p.468

p.516

p.552

p.553

p.599

p.630

p.654


p.670

p.671 

p.672

Rabbi Yosef Cohen Manuscript 9

January 14, 2013, 2:39 pm

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My friend and collaborator Rabbi Yosef Cohen is back with a new translation of his private documents. This is Manuscript 9, a paper fragment in Hebrew and Aramaic on magical recipes and amulets, measuring 3.5 x 5.5 inches dated to the 19th century in Yemen.

Rabbi Cohen has only provided me with one reproduction, that of the verso:

 
Transcription:

Recto

 ] YH YHV YHV [

  ]HV YHV YHV YHV YHV YHV YHV YHV YHV YHV[

  ] YHV YHVH YHV YHV YHV YHV YHV YHV YHV   [

] V YHV YHV YHV YHV YHV YHV YHV YHV YHV YHV I am  [   

 ] Write on the side                                                                                  [

] from all damagers (mazikin), she-demons (lilin), and spirits (rurchin) and demon(shaid)

and demons –not to him and I adjure[

]all mazikin in the name of גהוצראל ופוזיאל  [

]טריאל?? that they are appointed over all the heavenly   

legions. May it be the will before God of the heavens  [

]?? I decree before my God that I will judge(?)             [

]?? By the words of my God (and his) goodness and grace  [

]  אלישראל עקקיאל שופיאל ועננאל                                              [

]protect X son of Xfrom evil spirits

Verso

 ]And will help her for healing[

אנסו כיר (= Amen Netzach Selah V’ed, so may it be his will) in the name of

Blessed is the guardian of Israel [

Commentary (R.Y.C.)

Recto: The long mantra like list of divine names is quite reminiscent to similar list found in the Hekhalot corpus of literature. Further investigation will be needed to determine any correlation.   

Note (M.V.)

As can be easily seen in the scan, the masnuscript is damaged and a part of the seals suffered from this. I have tried to do my best in preserving them as they are, not attempting to complete them.  

Gate of the Stars: A short magical treatise

April 3, 2013, 1:32 am

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Following my collaboration with Rabbi Yosef Cohen, I am now publishing his full transcript and translation of the short magical treatise in Vital s manuscript, entitled Shaar ha-Kochavim, or The Gate of the Stars.
The Hebrew transcription can be found here:

Shaar HaKochavim

Shaar HaKochavim 

(Gate of the Stars) 

Day one: Sun. 

Day two: Moon. 

Day three: Mars. 

Day four: Mercury. 

Day five: Jupiter. 

Day six:  Venus. 

Day seven: Saturn.  

Shaar HaMalachim 

(Gate of the Angels) 

Day one: Ruqiayil  and his attendant, the servant of God, Al Madhab. 

Day two: Moon, and his angel Gabriel and his attendant Murrara Ibn El Khrith. 

Day three: Mars, and his angel Samael and his attendant Al  Ahmar Aba Mekhrais.

Day four: Mercury, and his angel Michael and his attendant Berqan. 

Day five: Jupiter and his angel Tzedeqel and his attendant Shamhoriz. 

Day six: Venus and his angel Anael and his attendant Zawbah. 

Day seven: Saturn and his angel Qapfziel and his attendant Maymun Aba Nukh.  

Another version (2)

 

Madhab or Madhab and Ruqiayil. 

Shamhoriz and Ashrpil [Ashrfil?]. 

Edom and Dardyyil. 

Burqan and Tzedqyel. 

Danhosh [Danhash?] and Michael. 

Laban and Gabriel or Hirel. 

Maymunn and Azriel.

Another version (3)

These are the names of the judges: 

The ruler over Saturn [is] Ruqiayil. 

On Jupiter: Bachara. 

On Mars: Dahyyail. 

On Sun: Calmitha. 

On Venus: Olil. 

On Moon: Fachar.  

And these are the names of the Masters of Light: 

Yelemdub [Yelemduv?] 

And the name [of the] Master of Darkness: 

Tziyachashechal. 

And these are the Masters of the Days: 

Day one his superior angel Azriel. 

Day two Shrntiyel. 

Day three: Mahqieil. 

Day four: Dardyyil. 

Day five: Ashrpil [Ashrfil?]. 

Day six: Gavriel. 

Day seven: Metataron.  

And these are the names of the [zodiacal] seasons: 

In Aries, Taurus,  Gemini: Azrimon and say to him Shareb.   

In Cancer, Leo and Virgo: Ahrehun and say to him Rahun. 

In Libra, Scorpio and Sagittarius: Iyrar and say to him Arima [Adrima]. 

In Capricorn, Aquarius and Pisces: Mahmin and say to him Bachirath. 

And this is the nature of seven stars and their seals:

  

 For Saturn:

For Jupiter:

For Mars:

 

For Sun:

For Venus:

For Mercury:

For Moon:

 

Another Version (4)

Know, that the Sun has 63 names and Jupiter has 73 names and Mars has 63 names and Sun and Mercury [both] have 63 names. And the Moon has 66 names. And they are the aforementioned 472 names in the 7 tables. 

And behold, there is an amulet that you need to perform thus: Write seven tables and on each table write the name of his judge and the name of the solar season and the seal and the “season” of the month, that is, the quarter [of the month]. Write below the name of the judge, and the name of the king [n. the jinn] that rules on that day and the the name of the king that rules on that star and the Master of the Light if it is day. And now I will write to you the seven kings that rule on the seven stars and every name of these seven of the kings there are under them many servants. And this is there order Shaythach Legechag Yadameshechegagiyniytha Yalturesh ‘allematitash Metitash. And there is an eighth name that rules over all seven and it is from the eight letters Maschagenitha משכגניתא 

[End of text]

Notes of the translator:

 -Ruqyail: In the margin not from Vital's handwriting it says "scribal mistake, its really Refael."

-Burqan: but the punctuation in Hebrew reads Berqan. 

-Fachar:  the “ch” here is not a ח, it is the tʃ sound which is foreign to Hebrew. E.g. chew, chip, chest, the same with Tziyachashechal. We opted for noting this sound with a CH, while CH will note the Chet sound, throughout the text.

Notes of the editor:

Changes have been made to the original transcription to make the text more fluent, it was edited to ease reading and certain notes that were in my opinion superfluous were omitted.  

I have kept Rabbi Cohen reading of the names and I shall present my own version of reading the names below. 

The text is a summary of about four treatises of Arabic origin, detailing astral planetary magic.

Below is a synthetic table using the original Hebrew and my transcriptions:

(document to be posted)

The Gate of the Stars: Introduction and charts.

May 12, 2013, 12:52 am

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The Gate of the Stars: An Introduction

Rabbi Yosef M. Cohen ©2012

The present treatise, The Gate of the Stars (Shaar HaKochavim שער הככבים), is from a manuscript¹ personally written by Rabbi Chaim Vital². The manuscript is a personal diary of sorts on various topics including medicine, alchemy and magic. As this manuscript was most probably never intended to be published, it does not have a title, but is commonly referred to as Sefer HaRefuot (ספר הרפואות) or Sefer HaPeulot (ספר הפעולות).

            Throughout the manuscript, Vital draws on a large cultural database for his sources³, including the Turks, Christians, Persia and Hodu (India) among others. The “Ishmaelites” are mentioned at least five times, including the “Arabs that dwell in the desert” (Bedouins). Although Vital does not attribute his source for the Gate of the Stars, the treatises’ Arabic source is quite evident. Internal evidence⁴reveals that this was most likely a short excerpt of a longer treatise Vital copied from. The inclusion of Arabic magic in a almost completely all Jewish selection of magic should not be surprising. The inter-cultural exchange between oriental Jews and their Arab neighbors has been long enduring. Jews copied Arabic magic into Judeo-Arabic and included it in their works⁵. Likewise, Arab mystics borrowed and translated Jewish magic and esoteric writings into Arabic^6,7.

            This is the first English translation of Gate of the Stars, and it my hope that it will allow all scholars and interested individuals to explore a glimpse into Jewish-Arabic magic

 

Notes

_________

1       Institute of Microfilmed Hebrew Manuscripts, Jerusalem number: 42440. See http://primo.nli.org.il/primo_library/libweb/action/dlDisplay.do?vid=NLI&docId=NNL_ALEPH000056693 

2       Safed, Israel 1542-1620. A master Kabbalist and main student of Rabbi Isaac Luria (The Arizal).

3       The majority of sources are earlier Rabbis, Kabbalists and other Jewish works.

4       The end of the treatise refers to “the aforementioned 472 names” which was not presented earlier.

5       For example, see Goodman, H. (1999). Geomancy texts of Rabbi Shalom Shabbazi. Proceedings of the Second International Congress, Institute of Semitic Studies, Princeton University, 33-40. See also Freidländer, I. (1907). A Muhammedan book on augury in Hebrew characters. Jewish Quarterly Review (19) 84-103.

6       For example, the Sword of Moses and Sefer HaRazim. See Bohak, G., Harari, Y., & Shaked, S. (2011). 14: An Arabic Version of “The Sword of Moses”. In Continuity and innovation in the magical tradition. Leiden, The Netherlands: Brill.

7       See Bohak, G. (2008). Ancient Jewish magic: A history. Cambridge, UK: Cambridge University Press, 272-274 for an excellent example of how magic shifted back and forth between Jews and Arabs.

 

 

 As promised, I prepared two comparative charts of the names found in the treatise and the regular names of the angels most likely to be found in Arabic manuscripts. 

 

Shaar Ha-Kochavim Charts by Mihai Vartejaru

Two forthcoming manuscripts on demonic hierarchies

June 2, 2013, 7:10 am

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Since I have discovered a small treatise in an Italian corpus in the Laurentian Medici Library in Florence I have made every effort possible to see it translated. Some close collaborators know I was working on something big but the only person fully knowing all the details was Stephen Skinner, who gladly accepted to publish my work on it. 

No major development in the project until about two weeks age, when I picked up a Romanian volume of a well-known orientalist, Constantin Daniel, called Scripta Aramaica. Appended to his chapter about kabbala, there was an illustration I ve long since forgotten about, two pages from a kabbalistic treatise called The Wisdom of Solomon. One page featured an anthropocephalic figure containing the name BILZIBUTH and a close set circle was occupied by a seal. To my astonishment, the seal was identical to the seal of BELZABUC in the Italian manuscript. 

Sadly, mister Daniel did not have a well constructed critical apparatus and did not cite his source, nor did he mention the manuscript source.

I sent my scan to the only person sufficiently knowledgeable in both Hebrew and kabbala, Rabbi Yosef Cohen, whose name appears recurrently throughout this blog, and to my astonishment, not only did he recognize it, but sent me a complete microfilm of the treatise Hokmath Shlomoh, the Wisdom of Solomon. Its dated 1850, which is still remarkable to have kept the seals intact.

But there was even a bigger surprise when he told me that the manuscript was a different one: indeed, the manuscript was of a similar hand and contained the same information, but they differed.

 The good rabbi told me that the scan contained the following note on the first page:

1. "I copied this book from a very old manuscript from the house of R' [R' =Reb (Mr.) or Rabbi] [can't make out the name!] from Wirbach (?) [a few more words I can't make out] from the land of Russia Yosef Sofer Stam. Year [can't make out the year]".

I managed to find a good quality color scan and proceded to its study, with Rabbi Cohen aiding on its transcription and translation, to whom I cannot express my gratitude enough.   

 Comparative examples of similarity in the morphology of the seals:

1. The seal of BELZABUH in the Italian Mss.

 2. Seal of BILZIBUTH in the Hebrew Mss.

  

3. Seal of ORIENS in the Italian Mss.

4. Seal of ORIENS in the Hebrew Mss.

 

The Italian manuscript contains 100 seals but it is incomplete regarding the descriptions of the princes, listing only about a quarter. The Hebrew manuscript however, is complete: Each demon has its seal and name at the beginning, their name written in a secret script, a short paragraph on him (presumably containing his appearance, force, powers, office and legions, like the Italian manuscript) and most importantly, a full page drawing in watercolor. 

---

Clavicula Salomonis de Secretis - a Polish treasure

June 23, 2013, 11:45 am

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Thanks to professor Rafal Prinke I have been directed to one online manuscript housed by the Polish National Library, called Clavicula Salomonis de Secretis. The manuscript s shelfmark is  RPS 3352 II and we know little of it except that it has been dated to 1600-1700. The contents are amazing:

We have a treatise of Pseudo-Solomon dealing with the infernal spirits, French variants of which have bee published by Skinner and Peterson separately, 

a section of pentacles and talismans with their uses, also published along the Veritable Clavicle by Skinner

and a load of other goodies, of which I can only mention a section of seals and characters loosely based on the Heptameron. 
 

Not only does it list a series of angelic seals of the Seven Archangels that is based upon the Heptameron with great and significant variations (a series I shall dwell upon in my next post), but also presents new and never before seen seals of the angels and princes of the air associated with the seven spheres.  In all likehood, this manuscript is either a firt-hand account of a practicioner that obtained these seals by experimentation with the system described, or a close copy of one. THe morphology of the seals is highly heterogenous and quite unlike previous examples of series of seals ( by comparison with the Lemegeton, the Sixth and Seventh Books of Moses or Viginaire s angelic seals, for instance, which do share a similar look throughout ).

I promise a study of the seven seals as usual and perhaps, if time permits me, a list of contents.

Seals of the Archangels in the Clavicula Salomonis de Secretis

June 24, 2013, 2:26 am

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For the convenience and  brevity, Ms. Rps 3352 II will be called CSS, and as accustomed, the seals will be named after it.

The seals of the seven angels are quite extraordinary in character and shape, quite like the rest of the manuscript itself. 

Seal of Michael (Sun)

CSS.1a

 CSS.1b

The first seal is meant as a general illustration at the beginning of a new book in the manuscript, as the title announces: Incipit Incipit Liber Tertius Clavicula Salomonis (Here Begins the Third Book of the Clavicula Salomonis). It s flanked by the astrological siglae of Mercury on the right and Moon on the left, but we know it well to be the seal of Michael from the Heptameron. 

Studying both seals, we see that none of its characteristics are accidental, so the direct source is not a printed Heptameron. From left to right: the beginning of the horizontal line, in the large curve, is not a circle or a closed loop, but a mere line or a slightly descending curve; Where the H seals had a descending slanted line, both these seals have a curious broken like. This is a quite new characteristic in these seals. In the U shaped part of the seal, where the H seals have a cross usually, there is nothing here. This is consistent with one source: MC.3, the Wroclaw Magical Calendar.   The rest of the seal is quite normal, but we are keen to examine the loop: in the H seals, this loop is not a minor trait, its a rhomboidal shape. No other version has a round shape (and MC.3 has nothing at all) except for MC.1.

Seal of Gabriel (Moon)

 CSS.2

The seal of Gabriel also bares great resemblance to the other seals, but it has quite a few unique characteristics.

The first vertical segment is reduced to a simple line, disjointed from the main horizontal line. The second vertical segment has very simplified heads, in the shape of rigns or semi-rings. One of the most intriguing features is the lack of horizontal compartments in the enclosed figure: only one vertical line, unlike any seal encountered. While we would expect it to be similar to the Scot seals and the MC series, it has exactly what they lack (a vertical line) and it lacks exactly what they supply (the three horizontal lines). The seal maintains the H feature of the two lower case b-s, as they lack in the MC versions altogether and are not morphed into 6s. The following element, the A shape, is much more consistent with the MC series, as it is cursive, unlike Scot and the H series. Another prominent feature would be the presence of two cursive Ms separated from the main line, not one angular M jointed to the line, a feature completely new. The last swirl is quite consistent with the H series, but much more cursive, resembling more a cursive U.   If the seal of Michael would lead us to a manuscript akin to CM.3, the Wroclaw Codex, but not identical, the seal of Gabriel also seems to support that.

The seal of Samael

CSS.3

 

 

As accustomed to surprises, this seal does not fail to disappoint. From the minor morphology changes in the previous seals, this one takes a leap. The first element is a smallish simple cross, like all other versions. The next element is no longer a straight angle with a loop, but a loop upon a horizontal angle, the whole element is slanted to the right. The next section of the seal is completely changed, retaining only small resembling elements: the x shape and the horizontal line through the circle remind us of the previous seal variations, but the circle is not at a 45 degree angle, its placed horizontally, from it protruding two symmetric elements with angles below and small arrows joined at the top. This seal has a completely new look and cannot even be counted as a copyists error. It is unlike anything I have met with in the study of these seals.

Seal of Raphael (Mercury)

CSS.4

 

 

The source of this seal in its oldest form has to be the Heptameron, as the attribution of the seal is not interchanged with that of Michael. Yet again, novelty and change. The first element is a backwards L, but not started from the medial line, like most seals. The second element is similar, a circle breaking the line, with a vertical line through it, but it is simple and unadorned with a foot, like most have it. The following common element, a simple line through the medial one, is missing. The third element of this seal, where most figures would have an elongated circle with a cross inscribed, turn here into a sort of beetle-shape: a vertical ellipse halved, crowned above and below with two semicircles, a unique trait. The right half is equally original: we have one X shape instead of two verticals and two crescents, on one side and the other of the X. The final K shape is fairly standard.

Seal of Sachiel (Jupiter)

CSS.5

The seal of Sachiel is entirely different from the others and seems to be independent. Not only the morphology of the seal is entirely alien to the other Heptameron-based seals, but the seal itself is unknown. The top part of the seal is a horizontal line, capped with tho descending oblique crosses, the middle being joined to the top of an angle. The ascending angle is capped with two rings and it contains a symbol similar to a 2, possibly derived from the astrological sigla of the planet Jupiter. The lower half is some sort of graphic construct meant to describe a flaming sphere s bottom, perhaps the result of a vision obtained in the practice of the rituals prescribed. The flaming sphere bottom has a trapezoid attached, azured, with flames or flame-like symbols as well. To my knowledge, this is completely original, and has not been encountered anywhere.  

Seal of Anael (Venus)

 CSS.6

 

 

 

This seal is entirely original as well, and not previously attested anywhere. It has no resemblance with the Heptameron seal. This character is made up of a trapezoid seated upon an elongated ellipse, flaming beneath. It is capped with two rings in the upper corners and halved by a horizontal line, itself capped with seals. The upper part contains what seem to be two incomplete Venus siglae, joined to the top line.

Seal of Cassiel (Saturn)

CSS.7

The  last seal in this series is the character of the Saturnine prince. This last seal bears a small resemblance to the others in the H series, namely it is an oversimplified version of the second mark we find in the tripartite seals of Cassiel: Hept.1, 2 and 3, Scot.7, Clav.A.7.1 and 2, exceptions being the MC series. 


Conclusions: the CSS is a highly ecclectic mix of seals, some taken from traditional sources, some modified as the writer saw fit, and others entirely original. If the author used the Heptameron, he did not consult a printed version, or chose alternate seals from another copy of it or a similar work, undiscovered.

Seals of the Archangels in the Bernardakean Magical Codex

July 11, 2013, 1:23 am

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As an introductory note, I must thank my anonymous friend from Greece, who decided to aid my scholarly research and sent me a photocopy of a book published by the Academy of Athens, the transcript of a 19th century magical work called the Bernardakean Magical Codex (Bernardakeios Magikos Kodikas)

The ammount of material in this book is simply staggering: traditional European grimoires, Arabic spells, charms and amulets, folk remedies and kabbala, all transcribed in one great compendium in Greek. This is a volume I will be continuously drawing from. 

One part that interests me is the transcription of the Heptameron, or at least a Heptameron-based section in the manuscript. It contains as expected the seven seals of the archangels. There is no doubt that the seals we have here draw directly upon the printed editions of the Heptameron and that is their direct source, so it is interesting to see how the seals change and morph in manuscript form when compared to their source, in this case knowing full well, their source. 

For the sake of comparison I will add there the seals as they are in the manuscript, complete with the astrological siglae that are also in the Heptameron and in one case, with the name of the Heaven associated with it (a simple click will enlarge them):

 

Sunday

 

Monday

Tuesday

 Wednesday

 

Thursday

Friday

Saturday

For practical reasons I chose to focus just on the seal, eliminating the other symbols and allowing us a more discerning look at their shapes. Their codes will be B.1 through B.7, for Bernadakeios:

 Seal of Michael (B.1)

The seal is slanted to the right and bears the mark of cursivity. The left section is very reduced from what we are accustomed in the Hept. seals, thhe horizontal line is elongated,  and the right descending line is now curved (similar in a way to the broken line in the CSS seal). The opened trapezoid is not separated from the base of the rhomboidal shape, but curiously joined, and a very peculiar feature is the ending: while the Hept. seals are terminated in a small elegant T, this seal ends with a very pronounced cross contained in a crooked circle. 

 

 Seal of Gabriel (B.2)

The left part, with the second figure going downwards continuously into a circle and the top circle seeming to be added after the completion, bears striking similarities to Hept2. Also, the bottom squares of the rectangular formation is missing, and we find that in Hept2. that is as well incomplete (although not missing entirely). The b-s and the A shape as well as the M shape are not changed, except for the usual rightward slant, but the ending is again very original: after the upward line and appended e-curl, we find it crossed through by another upward line, coming down into a curve, like a J. 

 Seal of Samael (B.3)

 This seal is also slanted to the right and seems a bit unbalanced, the left part being situated higher than the right. The cross is situated on top of the line and does not make one continuous angled line, the horizontal continues upwards in a 45 degree angle (not considering the usual scribal angle, this line is not parallel to that of the preceding cross) but a very interesting feature is that after the superior twist, the horizontal line does not have a semicircle, only a very small lower dash. Following this, the descending line is more likely a curve, ending in a very peculiar form quite different than the half-a-cross we see in the Hept. seals, and the circle atop the line crossing the figure is not intersected by the line, but rather joined to it. 

 Seal of Raphael (B.4)

The seal of Raphael is no less different. The beginning segment is reduced to a curve, rather than an angle, the first circle is quartered, not halved, and the horizontal line does not end with the circle, inside the enclosed figure, but continues well beyond that. 

 Seal of Sachiel(B.5)

 Curiously enough, this seal differs greatly from the Heptameron style. In thev  first figure, the horizontal line is not capped and the endings are curled inside. In the second figure, the vertical line is well slanted rightwards and the top part is not a fluid curve, but a small circular twist continued with a straight line, upon which a curl was added. The third figure lacks the hook in the left foot as we see in all Hept. seals, the vertical is slanted and the curve goes down and again up, unlike the Heptameron.

 Seal of Anael (B.6)

The first character is quite different from the Hept. versions. We do not have a circle or teardrop intersected by a triangle, but rather an elongated triangle that twists into a teardrop, much like in Clav.A.2. The second figure seems even more expedite, the body of the character is long, slender and straight, the circle is connected only to the top line and the bottom line arches up and forms the ending spiral. 

  Seal of Kassiel (B.7)

 Out of this series, the seal of Kassiel seems to be the most orthodox. The first character ends with a full circle, the second figure is topped by a curved line and the bottom also begins with a curve, much like Hept.1 and Hept.3, and the third figure only differs from the Heptameron in the middle curve of the form.

Conclusions: The Heptameron entered Greece probably in the 17th century in printed form, and this version is probably derived from it via another manuscript. The slight modifications show another hand at work before our scribe, that most probably copied it in the 18th century.

Opus Zoal or a mistitled image magic work

July 27, 2013, 12:37 am

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My fascination towards graphical representations in manuscripts took me to a lesser known tract in the image magic section.

The Codex Latinus Monacensis 849, also known as the CLM 849 or the Munich Manual, published by Richard Kieckhefer, is already notorious, but its contents have not been transcribed in full. The bulk of the material has been transcribed in Latin in the second part of proffesor s Kieckhefer s book, a part of it has been traslated, but some of the appended material has not.

One striking treatise is placed at fols 147r-154v and Kieckhefer reffers to it as a treatise of astral magic, Opus Zoal et angellorum et spirituum eius.

The title lead me to believe that this was a work atributed to Zoal or Zoel, a common misspeling of Sahl ibn Bishr al Israili (786-845), due to the astral nature of the treatise and its incipit, an author whose De Imaginis I am also transcribing now.

But on page 147r we find:   Opus Almusterij et angellorum et spirituum eius.

The first chapter deals with the things associated with Saturn, like it s sign, month, metal, stone, animal, birds and so fort, wit it s seals and angels:

The second one deals with Jupiter, and so forth.

Opus Zoal reffers to Saturn, Zohal in Arabic, while Almusterij is Jupiter, Al-Mushtari in Arabic.
I have a hunch that the material is closely related to the Picatrix.

It will also give me a chance to get back to my paleography studies.

Source of images: CLM 849, Bayerische Staadtsbibliothek, Munchen

Complete list of Leipzig University magical manuscripts (links)

July 31, 2013, 11:46 pm

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 Magical circle used in conjuration

Due to Joseph Peterson s amazing generosity with information I found out about one of the most amazing depositories of occult manuscripts online. He notified all those interested in a short Facebook share that the Leipzig University Library (Universitätsbibliothek Leipzig) recently made available a collection online (Link here), with such works as  Clavicula Salomonis, Abramelin, Liber Razielis, Faust material, and many others. 

Seal of the spirit Belus

I spent my time since then researching these manuscripts, carefully noting the shelfmark, the name and what contents they have, especially seals, diagrams, characters and such. 

My private document, with direct links in the titles, could help others access this collection more easily, and help find relevant material whenever needed. 

I know I drew a lot of information and was immensely helped by Frank Klaassen s list over at Societas Magica, so I figured I should not keep this to myself.

This is of course a rough draft with practical uses, not an academic reference tool.

The list does not have a detailed account of the contents, the author, the incipit, the language, the date of redaction and other codicological information, but it is a start in beginning to analise the collection. 

The UniLeipzig website does not list them in any order in particular, so i chose to put them in order according to their shelf-mark. 

I have found 142 manuscripts, if there are more, I have yet to find them.

Shelfmark	Title with hyperlink	Notes on image content
Cod.Mag.1	Clavicula Salomonis expurgata oder Schlüssel des Königs Salomons wunderbahrlicher Geheimn	Pentacles
Cod.Mag.2	Alberti Magni negromantia oder schwarzen Kunstbücher erster Theil	Seals, diagram
Cod.Mag.3	Alberti Magni negromantia oder schwarzen Kunstbücher zweiter Theil	Characters
Cod.Mag.4	Clavicula del Salomone re dEbrei Spiegata dallEbreo in Volgare per Rabbi Colorno per ordi	Usual seals and pentacles
Cod.Mag.5	Clavicula salomonis, das ist ein Buch von der wahren Magia	Colored pentacles
Cod.Mag.6	Nigromantia sive Cabala nigra et alba Doct. Joh. Fausti mit allen dazugehörigen Beruff un	spirit list and seals
Cod.Mag.7	¬Die¬ Teuffels Peitsche, dass ist Mächtige und kräftige Beschwerungen, die bösen Geister	-
Cod.Mag.8	Johannis Wahle eines Venetianers und anderer alte Uhrkunden und Nachrichtungen, wo hin un	-
Cod.Mag.9	Psalterium Magicum Das ist der Psalter Davieds mit seinen natürlichen, magischen und caba	Psalms with characters
Cod.Mag.10	Experimenta magico-magnetica das ist unterschiedene magnetische oder sympathetische Curen	-
Cod.Mag.11	Miracula naturae, das ist Beschreibung etlicher göttlichen Sigillen wie auch des Schlange	Few diagrams
Cod.Mag.12	L 'Esperimento del spirito Barone per chiamarlo e legarlo	Baron
Cod.Mag.13	Pelagii Eremitae II Bücher von Erkändnüs und Nahmen seines guten Engels	-
Cod.Mag.14	Oculus Siderius oder neu eröffnetes Sternlicht und Ferngesicht zu gründlicher Erkündigung	Diagrams
Cod.Mag.15	Cabala mystica Aegyptiorum et Patriarcharum, das ist das Buch der wahren alten und göttli	Abramelin
Cod.Mag.16	Die alleredelste und allerhöchste Kunst und Wissenschaft, das ist: Magia universalis di	Diagrams, SDE, seals, Thesaurus Spirituum!
Cod.Mag.17	Translation eines kleinen Ebreyschen Pergamenen Büchleins in Teutscher Sprache	Qemayas
Cod.Mag.18	Jtzund folget hernach ein Werck, wie man ein Buch consecriren und bereiten soll zu der Co	-
Cod.Mag.19	Rehencatrici totius Indiae regis, Apollonii discipuli, ars cabalistica sacrae philosophia	Pentacles, 14 original, Clavicula
Cod.Mag.20	Liber consecrationum et coniurationum probatissimus, alias florum flos dictus	-
Cod.Mag.21	Explicatio Sephirarum & divinorum nominum, oder Erklärung des Cabbalistischen Systematis	Kircher ToL
Cod.Mag.22	Miracul und Wunder Buch aus D. Fausts Schrifften genandt der Höllen Zwang...	Diagrams and seals
Cod.Mag.23	D. Johannis Fausti Haupt und Kunst Buch - Das ist aller Cabalisten und Weisen Fundamental	Plantary seals, Heptameron based
Cod.Mag.24	Saephiriel das ist ein himlisches Licht und magischer Bericht die Geheimnissen der Zahlen	Diagrams
Cod.Mag.25	Magistri Pelagii Eremitae in insula Majoricarum circulus seu tabula veritatis proscribent	Diagrams
Cod.Mag.26	Drey Bücher Pelagii, welcher ein Heiliger und Einsiedler gewesen ist, von Offenbahrungen	-
Cod.Mag.27	Clavicula Salomonis expurgata oder des Königs Salomonis Schlüssel wunderbahrlicher Geheim	Names of spirits, Clavicle pentacles
Cod.Mag.28	Kabala Mosaica seu revolutio alphabetaria Kabalistica Hebreo-Latina concinna	-
Cod.Mag.29	Hermetis Hebraei Geheimnüsse von denen Stunden des Tages und der Nacht wie auch von denen	Unique angelic seals, squares.
Cod.Mag.30	Praxis Cabalae albae et nigrae Johannis Fausti Magi celeberrimi	Seals, diagrams. Scheible.
Cod.Mag.31	Hecatombe oder hundert Lob-Sprüch vor so viele Wohlthaten Gottes alle Tage zu sprechen,	-
Cod.Mag.32	Speculum Salomonis insigne ex electro magico. Das ist eine gewisse Art und Weise, wie das	Interesting seals
Cod.Mag.33	Misterio di Pietre sculpite o vero anelli magici naturali de Salomone re dEbrei secondo	Ring images
Cod.Mag.34	Petri de Abano quatuor annuli Salomonis, wodurch einer alle Sprachen kan reden,	Interesting characters
Cod.Mag.35	Annelli negromantici del Salomone re de Ebrei secondo loriginale che si conserva fra i ma	Ring images, characters
Cod.Mag.36	¬L¬ anello dinvisibilità o modo dhaverlo per mezzo di spiriti in forma di tre putte formo	One figure.
Cod.Mag.37	Anonymi tractatus de constructione et usu septem sigillorum planetarum Aegyptiorum	The Oedipus Aegyptiacus talismans
Cod.Mag.38	Regis Salomonis septem sigilla planetarum	14 seals, Scheible
Cod.Mag.39	Liber de septem Stellis dr. Philippi Theophrasti Paracelsi ab Hohenheim eigener hand abge	Interesting seals
Cod.Mag.40	Liber Razielis Angeli Adamo poenitenti post lapsum a deo missus, per quem possit intellig	-
Cod.Mag.41	Oraculum oneiromanticum, das ist 2 curieuse Experimenta, in den Schlaff zu erfahren, was	One seal
Cod.Mag.42	I secreti di salmi di Davide	Psalm secrets with characters
Cod.Mag.43	Segreto magico di Scorpione o Mavaron per castigar i nemici assenti	One seal
Cod.Mag.44	Anonymi tractatus, cui titulus: Processus matrimonii cum Nymphis	-
Cod.Mag.45	Lo Specchio magico per visioni et risposte varie	One diagram
Cod.Mag.46	Il velo dinvisibilta o segreto mirabile per andar in qualsivoglia luogi invisibile	One diagram
Cod.Mag.47	Magia cereorum. Tre imagine magice	One diagram
Cod.Mag.48	Anonymi das höchste Geheimnüs, das der Mensch unter der Sonnen haben mag	Four diagrams.
Cod.Mag.49	Kurtze Anleitung oder Unterricht von der wahren Magia	-
Cod.Mag.50	Des Bischoffs Albrechts Geister-Beschwerungen, zwantzig mächtige Geister zu citiren und	Diagrams and seals
Cod.Mag.51	Segreti varii mirabili et provati per me Gioann Mateo Peccatrice Spagniolo nel Anno 1538	Simple seals and diagrams
Cod.Mag.52	Kurtze Betrachtung von der geistlichen und natürlichen Cabala, dem hochverständigen Urthe	-
Cod.Mag.53	Genio-Sophia, i. e. Tractatus magico-theosophicus, dass einer sein Engel erscheine und	One diagram
Cod.Mag.54	Arcanum von Besprechung der guten Geister aus denen Schrifften Sophnat Paaneach extrahire	Simple diagrams
Cod.Mag.55	Salomonis filii David Beschwerungen der Olympischen Geister	One diagram
Cod.Mag.56	Beschreibung des von denen sieben Meistern und Philosophis entsponnenen Globi oder verbor	Two diagrams
Cod.Mag.57	Salomonis Trismosini Cabala	Seals
Cod.Mag.58	Liber naturae et scientia rerum praeteritarum	Alphanumeric squares
Cod.Mag.59	Schemhamphoras	-
Cod.Mag.60	Almodel Salomonis von den XII Chören der Engel in den überhimmlischen Wassern	-
Cod.Mag.61	Tractat vom Geister Beschweren zum Schatzgraben	Few diagrams
Cod.Mag.62	D. Johann Fausten Gauckel Tasch von allerley unerhörten verborgenen, lustigen Kunststücke	-
Cod.Mag.63	Magia visionum, d. i. man Visiones und Gesichter haben soll in Crystallen, Spiegeln,	Few diagrams
Cod.Mag.64	Cabala numerosa seu claves Cabbalisticae, quibus iuxta mysticum numerorum sensum,	Numeric tables
Cod.Mag.65	Magia cryptographica s. tractatus de modis occulte scribendi. Das ist unterschiedene magi	65 magical alphabets
Cod.Mag.66	Magia de furto, das ist unterschiedene Geheimnüsse, seine Sachen vor Dieben zu verwahren	Figure and seals
Cod.Mag.67	Rogerii Baconis de secretissimis naturae mysteriis supercoelestibus manuscriptum	Few simple diagrams
Cod.Mag.68	Clavis claviculae Salomonis seu philosophiae pneumaticae	Two  diagrams
Cod.Mag.69	Magia naturalis, wie solche nach Influentz der Sterne zu practiciren	Two diagrams
Cod.Mag.70	Praxis Cabalistica astronomiae aureae solaris vel supernaturalis. Die güldene Wunder Kunst	-
Cod.Mag.71	Clavicola di Salomone tradatti dalla lingua hebraica dal dotissimo Mathematico Melchiore	Pentacles
Cod.Mag.72	Alberti Magni Tractatus von den 12 himmlischen Zeichen und ihren Sigillis	Talismans, rings, diagrams and seals
Cod.Mag.73	Ein kurtzes aber sehr nützliches Loß Büchlein, so von Vielen in Werck und in der That	Geomantic permutations
Cod.Mag.74	Philosophiae Arcana Physica, quibus mediantibus metalla et thesauri in terra latentes	Few diagrams
Cod.Mag.75	Oxingium de citatione spirituum	Two  diagrams
Cod.Mag.76	Alberti Magni Cabala Nigra, das ist acht großer Welt Geister Beschwerungen, Nestorats zur	Spirit seals
Cod.Mag.77	Imprecationes Fausti. Dr. Fausts Höllen-Zwang und güldin und silbern Ring oder Gezwang	Seals, diagrams, Scheible
Cod.Mag.78	Speculum Salomonis sive sphera universae sapientiae et scientiae	Seals
Cod.Mag.79	Semphoras und Schemhamphoras Salomonis regis	-
Cod.Mag.80	¬Eine¬ seltzsame vor ungehörte Practica Peter Creutzers, in Zeiten des hochberühmten	-
Cod.Mag.81	Problema summum mathematicum Cabalisticum. Das ist ein Wegweiser zur geheimen theosophisc	Tables
Cod.Mag.82	Theophrasti Paracelsi chymisches und medicinisches Vademecum, in welchem offenbahr gelehr	-
Cod.Mag.83	Von gründlicher Heylung der zauberischen Schäden und vergifften Ascendenten Zustandt	One diagram
Cod.Mag.84	Historia naturae et genesis cum Antrophia, i. e. Natur Bibel und Natur Postilla	Tablets (Dee?)
Cod.Mag.85	Clavicula Salomonis filii David	Seals of the clavicle
Cod.Mag.86	Wahrer Process den deinstbahren Geist in Glase und Ringe einzuschließen, wie ein Priester	Few figures
Cod.Mag.87	Geomantia Psalmorum. Ein schön Cabalistisches und Geomantisches Kunst-Stück mit 3 Würfeln	One diagram
Cod.Mag.88	Magia claustra aperiendi, i. e. etliche Experimenta Schlösser aufzumachen	Few characters
Cod.Mag.89	Meine Zeit stehet in der Handt des Herren. Gebethe und Antwort, die Wahrheit von Gott	-
Cod.Mag.90	Der wahrhafte und endliche Process, welcher Gestalt ein Spiegel soll zugerichtet werden	-
Cod.Mag.91	Vera atque brevis descriptio virgulae Mercurialis, eamque modus praeparandi	Seals, figure
Cod.Mag.92	Trithemii septem sigilla Planetarum	14 diagrams
Cod.Mag.93	Starcker Harnisch der sieben Planeten in ihren sieben Sigillis und 7 Metallen	Diagrams
Cod.Mag.94	Absonderliche Zubereitung der 7 Siegel der sieben Planeten, nebst dessen Gebrauch, welche	Seven complex diagrams
Cod.Mag.95	Tractatus negromanticus. Das ist ein geheimer Tractat von beruff und Beschwerungen der	Two diagrams
Cod.Mag.96	Cum spiritu Barone Experimentum zu bekommen was man verlanget. quo usus est Pastor quidam	The evocation of Oberion.
Cod.Mag.97	Tractatus de arte Phythonica	-
Cod.Mag.98	Magia captiuorum, i. e. Geheimnüsse Gefangene zu erledigen	Few characters
Cod.Mag.99	Magia odii, i. e. Geheimnüsse unter 2 liebenden Personen Feindschaft zu erwecken	Few characters
Cod.Mag.100	Zwei sonderbahre Arthen verborgene Sachen zu erfahren	-
Cod.Mag.101	Magia imaginum	Amulet or tefilin
Cod.Mag.102	Magia Pigmeorum oder Bericht, wie der Mensch von den Berg-Mänchen,	-
Cod.Mag.103	Kurtze Zubereitung eines Martialischen Magischen Spiegels	Two seals
Cod.Mag.104	Thema nativitatis Cabbalisticum	Few magical squares
Cod.Mag.105	Processus verus spiritum familiarem in vitrum includendi	One diagram
Cod.Mag.106	Figura di S. S. Trinita per di cui mezzo di sanno le cosse segrete	Two diagrams
Cod.Mag.107	Astrologia brevis oder kurtze Erklährung derer Planeten, Aspecten mit Anzeigung derer	-
Cod.Mag.108	Praeparatio tabulae trinitati	One  diagram
Cod.Mag.109	Sigilla Trinitatis	Three  diagrams
Cod.Mag.110	Pentaculum durch dessen Krafft man eilends über das Meer und See fahren kann	One diagram

Cod.Mag.111	Ein hohes Geheimnis Gottes durch einen gutten Engel in Schlaff	One complex diagram
Cod.Mag.112	Einen magischen Ducaten, oder was vor Schlag oder Sorten man haben will, nur dass der W	-
Cod.Mag.113	Experimentum das Donner Wetter zu stillen, zu vertreiben und zu wenden, wohin man will mi	Two diagrams
Cod.Mag.114	Experimentum Einen auf den Bocke zu holen	One diagram
Cod.Mag.115	Experimentum in der Luft zu fahren	Two diagrams
Cod.Mag.116	Magia Micro-Cosmica	-
Cod.Mag.117	Ein herrliches Pentaculum das Gewitter zu stillen	One diagram
Cod.Mag.118	Der General-Schlüssel zu allen Wissenschaften und Geheimnüssen Trithemii des Apts zu Sp	One diagram
Cod.Mag.119	Character defensivus oder der Araber Kunst, sich feste zu machen	One diagram
Cod.Mag.120	Tabula Hermetis Smaragdina cum duobus Characteribus et Sigillis wider alle Zauberey und	Three diagrams
Cod.Mag.121	Processus magicus eine Vision in einen Glas die löbliche Philosophie und primam materiam	-
Cod.Mag.122	Experimentum magicum mit drei Soldaten Fortunati Beutel zu überkommen	One diagram
Cod.Mag.123	Experimentum magicum wie man eines verstorbenen Menschen Geist zu sich citiren solle	-
Cod.Mag.124	Ars Paulina, alias notoria dicta	Few diagrams
Cod.Mag.125	Character defensivus oder die große Arabische Kunst von Festigkeit	Two diagrams
Cod.Mag.126	2 Türckische Sigilla sambt deren Bereitung - Cod.mag.126	Two diagrams
Cod.Mag.127	Oraculum Crystallomanticum seu Cristallomantia, dabey eine absonderliche Arth die Schätze	Two diagrams, a few sets of characters
Cod.Mag.128	Bereitung der zwölf himlischen Zeichen ihrer Siegel nebst dem großen Nutz und Gebrauch	Four diagrams for each sign of the Zodiac, Magical Calendar
Cod.Mag.129	Rota vitae et mortis	One diagram
Cod.Mag.130	Hermogenis und Virgilii Experimentum auf den Mantel zu fahren	Few characters
Cod.Mag.131	Magia invisibilitatis, i. e. Geheimnüsse sich unsichtbar zu machen	-
Cod.Mag.132	Magia venatoria, das ist Geheimnüsse der Jäger, gewiss zu schießen und einen Weydtmann	Few characters
Cod.Mag.133	Wahrhaffte Zubereitung des so genandten Cinguli Salomonis oder Salomonischen Schlange neb	Interesting diagrams and seals
Cod.Mag.134	Magia militaris, das ist natürliche und übernatürliche Geheimnüsse, sich feste zu machen	Few diagrams
Cod.Mag.135	Magia amatoria, das ist natürliche und übernatürliche Geheimnüsse und Experimente der Lie	-
Cod.Mag.136	Clavicula Salomonis de secretis in nomine Adonai Tetragrammaton	Two diagrams, one seal.
Cod.Mag.137	Klain Commando Büchlein oder deutlich Anzaig und Erklerung der unschatzbaren großen und v	Few characters, one diagram.
Cod.Mag.138	Miracul- und Wunder-Buch aus Dr. Faustens Schrifften genanndt der Höllen Zwang, mit welc	Numerous seals and diagrams.
Cod.Mag.139	Dr. Faustens sogenannter schwartzer Mohren-Stern	Diagrams and seals
Cod.Mag.140	D. J. Fausti practicirter Geister Zwang, wodurch er die Geister bezwungen, daß sie seinen	Seals, diagrams and characters
Cod.Mag.141	Rex Evanthes Arabicum. Der große Cabaliste war auf eine Witterhaut. Hyparchus Die Geheime	Several figurative drawings
Cod.Mag.142	Naxagore expertientia secundum annulos Platonicos et catenam auream Homeri	Few alchemical symbols

If you notice a link sending you to the wrong manuscript or any other glitch, please let me know. 

Image source:

Des Bischoffs Albrechts Geister-Beschwerungen, zwantzig mächtige Geister zu citiren und zu beruffen, Schätze und anders mehr von ihnen zu überkommen - Cod.mag.50, pages 18 and 34