Also heavily used by Mathers was LES VRITABLES CLAVICULES DE SALOMON, Traduites de l'Hebreux en langue Latine Par le Rabin ABOGNAZAR (Lansdowne MSS 1203.) Its inclusion by Mathers is puzzling because it is utterly different in content from the other manuscripts (aside from a few of the pentacles at the end of the manuscript) and really should stand alone as a separate text.
Nonetheless, it is safe to say that L1202 is derived from a closely related manuscript. However, L1202 can't be a direct ancestor of Sl3091 since it contains elements missing from the latter, such as the missing Psalm and "Anefeneton" from book 2 chapter 17. Where Sl3091 differs from the others, L1202 generally follows it. Where K288 differs from H3981, L1202 generally seems to follow the latter. It also regularly replaces "Amen" with "Ainsi soit-il". 1202 displays simple mistakes in some of the Latin passages. However the frequent deviations and elisions suggest to me that the editor was trying to make a more concise and readable edition, which of course makes its authority less reliable. 1202 often coincides exactly with the Colorno manuscripts, which convinces me that it was based mainly on a Colorno ancestor. between Sl3091, H3981, K288, and L1202.) In addition, Mathers made significant use of Lansdowne 1202, even though he pronounces it "more concise in style." Its title page reads: "LES VRAIS CLAVICULES DU ROI SALOMON PAR ARMADEL." The wording in Lans. Although Mathers felt Sl3091 "has many errors of transcription," I have generally found it to be the most correct of the Colorno group (i.e. 3091 likewise has some phrases missing from the others, and regularly replaces "Amen" with "Ainsi soit-il" (so be it). Kings 288 includes some phrases which are missing from Harley 3981, so the former is probably not a direct ancestor of the latter. Abraham Colorno, a Jewish engineer of Mantua (fl. 3981 indicate they were translated by Abraham Colorno, which phrase is missing from Sl. These are represented by the Kings 288, Harley 3981, and Sloane 3091 manuscripts. Mathers' translation is almost entirely dependant on French Colorno manuscript exemplars dating 18th century. There are however precedents going back further, on which see Richard Greenfield's Traditions of Belief in Late Byzantine Demonology. MANUSCRIPTSOf course, none of the manuscripts used by Mathers qualify as "ancient" or even "medieval" the oldest is probably 16th century. Nevertheless, this edition has stood the test of time. Especially wanting are a proper critical apparatus, an analysis of the relation between manuscripts, and better utilization of the Latin and Italian manuscripts. The fourth excision is chapter 14: Operations and experiments regarding hate and destruction of enemies.) It is true that the Mathers edition would not be considered critical by modern standards of scholarship (but Waite's editions of various esoteric texts leave far more to be desired than Mathers'). Actually, three of the four significant excisions are operations dealing with love magic (Colorno, chapters 11-13: The experiment of Love, and how it should be performed The experiment or operation of the Apple Of the operation of love by her dreams, and how one must practice it. Waite's harsh criticism is hardly justified. The Key of Solomon can scarcely be judged accurately in the light of its English version, for the translator, preternaturally regarding it as a highly honourable memorial of lawful magic, has excised as much as possible the Gotic portions, on the ground that they are interpolations, which is of course arbitrary." Mr.
Mathers' presentation of the Key of Solomon, which is still in print, though the work of an uncritical hand, must be held to remove the necessity for entering into a detailed account of the contents of that curious work. 58) "At the head of all, and, within certain limits, the inspiration and the source of all, stands the Key of Solomon. Peterson.The Key of Solomon is the most famous and important of all Grimoires, or handbooks of Magic. For a reprint of Mathers' edition, see listing at INTRODUCTION by Joseph H.
Liddell MacGregor Mathers Revised by Joseph H. The Key of Solomon (Clavicula Salomonis) Edited by S.
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