The characters shown should be traced thereon. Thou shalt perfume them according to the rules of art; and wrap them in silk cloth like the others. Ritual implements, from Ad. Ritual implements, from Zecorbeni manuscript Ad. It seems that either a quill pen or an iron pen stylus may be used in writing sacred characters. If the former, then the requisite quill knife should be consecrated in the same manner as the other iron instruments. There is considerable variation in the manuscripts as to the rendering of this paragraph, and it is very illuminating in establishing the relationship between them.
I believe Aub24 represents the original text most accurately, and I have based my translation on it: "Artauus autem, stylus, et lanceola formentur die et hora Mercurii, et extinguantur in sanguino Picae et succo Mercorelle. The source of most of the confusion comes from the word "artavus", which is relatively rare. It is described by Du Cange as a small knife used for sharpening the pens of scribes quill knife.
Here artave seems to be glossed as falcette , a diminuative of falce — i. Mathers is misled by these French manuscripts in reading "The scimitar figure 63 AND the sickle figure 64 are made in the same way, as also the dagger figure 65 , the poniard figure 66 , and the short lance figure The Italian Zecorbeni manuscript Ad. Modern wicca usage of the term "athame" originates with Gardner who evidently adopted the reading from modern French manuscripts which read "arthane" or "arthame," probably via Grillot de Givry's Witchcraft, Magic and Alchemy and Clark Ashton Smith's story "The Master of the Crabs" The herb is known as dog's mercury Mercurialis perennis , a member of the spurge Euphorbiaceae family.
This sentence and the rest of the paragraph is not found in Aub L and K both read "de buis blanc" and Sl "Busso bianco" from white boxwood. They should each be cut from the tree at a single stroke, on the day of Mercury, at sunrise. The characters shown should be written or engraved thereon in the day and hour of Mercury. Mathers adds "or rosewood," but see below. According to Aub24, M, and Sl, the staff should be made of cane Lat.
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Sl, L, and K add "Roseau," reed which Mathers mistranslates as "rosewood" thanks to Mike Rock for pointing this out. Mathers reads "hazel or nut tree" but Ad.
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Sl reads "avellana", M and W read "noccella", and Sl "coudre". L and K read "Coudrier ou Noisettier", which are both words for the hazel tree. According to BUD , "virgin" in this case means it should have no twigs branching off it: Virgo, hoc est, quod nullum habeat ramusculum. On the other hand, Aub 24 and Ad. This would make sense, since it would typically need to be flexible like a master's switch. Anything larger than a switch could not very well be one-year's growth. The inclusion of "Arundineus" reed also supports this, as it would make a plausible substitute for a hazel switch. Some texts such as Grimorium Verum elaborate that the branch should not have born fruit.
Another possible interpretation is that a new hazel wand should be cut each year. The staff and wand seem to be interchangeable in book 2 chapter 7. See footnote 4. The staff and wand are conspicuously absent from the list of instruments in the Hebrew Key of Solomon as well as Ad. Figure 68, from Aub24, fol. Figure 68, from Bodleian Library MS. Michael Figure 68, from GG, fol q Figure 68, from Ad. Figures 68 and 69, the staff and wand, from Sloane MS. Figures 68 and 69, the staff and wand, from Lans. So Aub24 and Ad. Swords 15 are also frequently necessary for use in magical arts.
Aub24 reads "Verum quonium enses" Truly, because swords It seems to have Greek and Christian elements. Hebrew characters for the sword. Figure Hebrew characters for the sword, from Ad. This being finished thou shalt wrap it also in silk like all the other instruments, 18 being duly purified and consecrated by the ceremonies requisite for the perfection of all magical arts and operations.
The drawing of the instruments in Aub24 includes "Gladius albus, Gladius niger, Stylus, Lanceola, Artauus, ensis, Baculus sambuccinus, virga Avellance, scalpellum" white knife, black knife, pen, short lance, quill knife, sword, cane staff, hazel wand, scalpel. The summary list in Sl reads "Spade Coltello, quali sono due, il Bollino, l'Arctauo, lo stillo, Lancetta, Ago, Bastone, Verga" swords, knife, which are two, bolline, arctave, stylus, short lance, needle, staff, wand. The description of these three swords for the disciples is only given in Sloane MSS.
Figures The first sword, from Sl. So the text, however, the drawing in Sl. See also the drawing above of the four swords in the Zecorboni manuscript.
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The drawing in Zec. The second sword, from Sl. The drawings of the 3rd and 4th swords are apparently mislabelled in Sl.
Compare with Zecorboni above. That labelled "Spada 3 a should be the master's sword compare with figure 70 above. That labelled "Spada 4" should be the third sword. Mathers inserts here Lans. This chapter is only given in Add. Beyond this again thou shalt describe another circle at a foot distance with the aforesaid instrument, 6 yet ever leaving therein an open space for entrance and egress corresponding to the open space already left in the other. Beyond this again make another circle at another foot distance, and beyond these two circles, which are beyond the circle of art yet upon the same centre, thou shalt describe pentagrams with the symbols and names of the Creator therein so that they may surround the circle already described.
Without these circles shalt thou circumscribe a square, and beyond that another square, so that the angles of the former may touch the centres of the sides of the latter, and that the angles of the latter may stretch towards the four quarters of the Universe, East, West, North, and South; and at the four angles of each square, and touching them, thou shalt describe lesser circles wherein let there be placed standing censers with lighted 7 charcoal and sweet odours.
Mathers reads "sickle or scimitar of art" which is a mistranslation of the Latin "artavus". Aub "cordulam unam mensurae pedum quatuor, cum dimidio, ita ut diameter circuli sit pedem novem" a cord measuring four and an half feet, such that the diameter of the circle will be nine feet. Mathers: sickle. Chapter 22 directs the practitioner to burn wood appropriate to the spirits to be invoked; laurel is said to be appropriate to solar spirits.
The associate to the East should have the quill pen, ink, and parchment [or] bright paper. Let him now enter within the circle and carefully close the openings left in the same, and let him again warn his disciples, and take the trumpet 13 of art prepared as is said in the chapter concerning the same, and let him incense the circle towards the four quarters of the Universe. For some unknown reason Mathers omits this sentence. Bombazine calls to mind the black fabric of priestly robes see Sibley, p.
Aub24 omits this sentence. Aub24 adds "et cerea" and candle. Mathers reads "censers," but Ad. Having sounded the trumpet towards the East 15 as before taught let him invoke the spirits, and if need he conjure them, as is said in the first book, and having attained his desired effect, let him license them to depart. Mathers reads, "Sickle, sword, or other implement of art". Mathers omits "towards the East.
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The magic circle from Add. Magic circle from Sloane MS. Magic circle from Harley MS. For perfumes of good odour, take thou incense, aloes, nutmeg, gum benjamin, musk, and other fragrant spices, 1 over which thou shalt say:— 1. O God of Abraham, God of Isaac, God of Jacob, deign to bless these odoriferous spices so that they may receive strength, virtue, and power to attract the good spirits, and to banish and cause to retire all hostile phantoms.
I exorcise thee, O spirit impure and unclean, thou who art a hostile phantom, in the name of God, that thou quit this perfume, thou and all thy deceits, that it may be consecrated and sanctified in the name of God almighty. May the Holy Spirit of God grant protection and virtue unto those who use these perfumes; and may the hostile and evil spirit and phantom never be able to enter therein, through the ineffable name of God almighty.
O Lord, deign to bless and to sanctify this creature of perfume so that it may be a remedy unto mankind for the health of body and of soul, through the invocation of thy holy name. May all creatures who receive the odour of this incense and of these spices receive health of body and of soul, through him who hath formed the ages. After this thou shalt sprinkle the various spices with the water of the art, and thou shalt place them aside in a piece of silk as in other cases, or in a box destined for the purpose, so that thou mayest have them ready prepared for use when necessary.
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I exorcise thee, O creature of fire, by him through whom all things have been made, so that every kind of phantasm may retire from thee, and be unable to harm or deceive in any way, through the invocation of the most high creator of all.