Ars Almadel

Solomon's Almadel Art

Lemegeton, Part 4

This digital edition by Joseph H. Peterson, Copyright © 1999. All rights reserved.
Updated Nov 13, 2022.




The Almadel (or Almandal, al-Mandal, Almādel, almodal, Almodellum Salomonis, Sefer ha-Almadil) referred to in this text is a kind of portable altar used for consecrations and for summoning spirits.1 The altar is elevated above an incense burner, and holes (foramina) allow the smoke to pass through. According to the Latin text, the spirits will appear floating in the air above the almadel (two cannas = approx. 16 palms). (See demo prepared by Drs. Frank Klaassen and David Porreca). Versions of the text go back at least to the thirteenth century, and vary widely.2 The text was apparently translated into Latin in the twelfth century from a now-lost Arabic version. It is possible the original was Sanskrit or even Persian.3

In addition to the unique version published by Vajra Regan, two main versions are known, distinguished as Almandal and Almadel. The former is closer to the Arabic source, while the latter apparently represents a significant revision and Christianization of the text.

The English versions (presented below) descended from the Christianized Almadel branch. The English text has been simplified from its Latin ancestor, and incorporates the use of a crystal ball; this contradicts the text's assertion that the spirits will appear floating in the air. The English versions are also reduced to only four altitudes. The first 2 correspond with those in the Latin Almadel, and the third corresponds roughly with the eighth. The last altitude in the English almadel doesn't seem to correspond to any of those in the Latin almadel, and the names are uncharacteristic of the others, suggesting it might be a later interpolation to compensate for a defective text.

1. Barbierato 2002 p. 70 also mentions a manuscript titled Altitudine Salamonis (Altitudine Salomonis). It was mentioned in a trial record of 1587, documenting actual use.

For a fuller introduction, see Veenstra, 2002.

2. See Vajra Regan 2018, pp. 277–333.

3. Pingree 1994, p. 48; Klaassen 2019 p. 129 n 122; Veenstra 2002, p. 192.

Table 1

Latin AlmadelName of AltitudeDivine
SignColorMonthPrincipal angels Engl. Almadel
1 (E)ThaorAdonayArieswhiteMarch Arymyel, Gabriel, Barachiel, Lybes, Helyffan, Helyson= Altitude 1 (white)
2 (E)CoronaHeloymTaurusrose coloredApril Peace, Prince and Mercy, Alpharaym, Geon or Gereon, Vereon, Armon, Beremon= Altitude 2 (red)
3 (E)HeremonPiusGeminiyellowMay Strength, Patience, Panthanay, Yhethamey, Mynuel, Erynhel, Pneumathon, Heloy, Anthychoy.
4 (S)PantheonHelyonCancerazureJune Yarceth, Yatham, Arnech, Thanay, Ruluxidye
5 (S)BymHeloyLeogreenJuly Alnay, Ezay, Ecabel, Monosy, Anrach, Lanalay
6 (S)NoymHelyVirgovioletAugust Heros, Bisseros, Onay, Ornochynta, Ytach, Halay
7 (W)BafforYothLibradove-colored (colombinus)September Ay, Allayn, Abonay, Rathan, Coroczay
8 (W)DecorBeth/HethScorpiopeacock-colored (pavonini)October Anaym, Anabo, Anay, Gelomyoro, Zedebomoy, Yssa, Ramana, Eheomynt= Altitude 3 (green silver)
9 (W)SaphetAglaSagittariusgreen & bluish-gray mixNovember Zaan, Zabon, Zadanay, Arphel, Alpha, Nayzaday
10 (N)BastraTetragramathonCapricorntranslucentDecember Anaphyn, Anabbeyl, Salny, Patra, Hyros
11 (N)SaruechSadayAquariuswhatever color you pleaseJanuary Alphaneos, Asser, Zarneach, Almeos, Safrax
12 (N)ElyzanYaPiscesWhite, green, & redFebruary Salnet, Alymos, Alybyn, Lubras, Anas, Anay

4. See Véronèse 2012, §§ 21-22, pp. 145-146.

Notices of it include William of Auvergne (1228-1249), also the author of Speculum Astronomiae (1277) [Boudet, p. 145], as well as Johann Trithemius, Heinrich Agrippa, Johann Weyer, and Jacques Gohory5. See also Solomon entry in the Jewish Encyclopedia for more information.

5. The relevant passage by William of Auvergne is quoted verbatim in Gehr 2013 pp. 9-10. Gohory (Compendium 1567, p. 203) mentions that he had recently acquired a copy on the death of a very dear friend, written on parchment, with well-ordered invocations, rubrified in cinnabar, and consecrated.

The main Latin manuscripts have been critically edited by Julien Véronèse in 2012.6 To this should be added the important study by Damaris Gehr in 2013.7

6. Véronèse, 2012.

7. Gehr, 2013.

The two versions are known from at least six Latin manuscripts and three German translations, dating from the fifteenth century.8

In the first version, which Véronèse designates "F" or "Almandal", the altar figure is constructed on a copper ("eris rubei") plate, held up by iron rods. The littere are written on candles (for night-time operations) or wands (for day-time operations)9, which are placed at the corners. Like the version published by Vajra Regan, it has the four gates that typify the Sanskrit mandalas. It is fumigated and exorcised for a week, whereupon the spirits will obey you in everything.


8. See below. See also Boudet, 2006, p. 149.

9. Albrile and Tortelli recently published an Italian translation (2018). According to version F of the Almandal, the wands should be made of Anthyllis barba-jovis (Jove's beard) — an evergreen shrub native to the mediterranean region. They should be decorated with silk ribbons of 4 colors: green, white, red, and yellow. In version F2, these flags (vexilla) are made of sandalwood, topped with the herb barba-jovis. (Albrile and Tortelli identify this as the succulent dewflower / Drosanthemum.)

According to ms. F, the names or words around the almandal read: "Utim, Elatym, Alphea, Auphy, Hyn, Haralatym, / Haymeventi, Gregoniat, Claryn, Gergelatym, Gerahatyn, Gerhacym, / avedoch menbedach menedach nebedach heydach rabcheysaym, / hesatyn lachar nebesatyn lacarasatyn saatyn sephetim."

The names specified in version H2 are different (they include Otheos, Mortis, Eltyn, Gogota, Gogal, Alfucary, Alabrath, and others).

Version H2 (Gehr Ha1) specifies the size to be twelve digits (digitus) or 3 palms square, and one digit in height. The letters to engrave on the flags or candles are: "1) Almucul lehy algah Eytalchaa; 2) lehaaula vvelecog vetaullehil lehulleh haligy hyllazam; 3) cullum hylle halaly; 4) Culluzazyn ellicum illequezah allahy leu alchum guayeyley turgahnuam."

A related version, designated F2, has additional details: It specifies for example the size of the Almandal should be a square, one foot on each side, and a half-finger in height. It also specifies the day and the hour and a formula of consecration.

The second version, designated "Almadel", is similar but structured differently, and the almadel is made of wax, and is a one-half foot square.


Almandal ("version F")
"F" (=Gehr Fi1(a), Fi1(b))Firenze, BNC, II.iii.214, fols. 74v-77r; 77r-78vLatin15th ce
"H2" (=Gehr Ha1) Halle, U.L.S.A., 14.B.36 fols. 230r-233r contains an Almandal (also spelled Almadel and Almādel) ms. that complements version F. Title: De figura almandal, idest tabule Salomonis. According to Dr. Gehr, this is taken from Ganell’s Summa Sacre Magice – a chapter which is now missing from the Kassell manuscript; “it contains the most important version of the Almandal we have today.” It "can be considered for more reasons the least corrupt and the most original of all the Latin Almandal redactions received to date." (Gehr, 2013, pp. 1-32.) The incipit reads “invenimus illuminationem Spiritus Sancti,” as Trithemius quotes. Latinend of 15th ce

Almandal ("version F2")
"F2" (=Gehr Fi2)Firenze, BML, Plut. 89 sup. 38, fols. 268r-278v. Shows influences of the compiler's keen interest in "nigromancy," and in particular by the Liber Consecrationum. Latin1494 CE

Almadel/Liber Intelligentiarum
"W" (=Gehr Wi)Wien, ÖNB, cod. Vindob. 3400, ff. 192r-202r. Inc.: Rerum opifex, Deus, virtutes creaturarum in summas altitudines.... This seems to be the most lucid ms, and was used by Véronèse as the basis for his critical edition. Latin1469
"A" (=Gehr Am)Paris, Coxe 25, pp. 205-218. This ms. is "farthest from the 'norm' set by W." (Véronèse, 2012, p. 128.) Latinend of 15th ce
"H" (=Gehr Ha2)Halle, U.L.S.A., 14.B.36 fols. 239r-243r. Represents a later state of the text with respect to W and V.Latinend of 15th ce
"V" (=Gehr Ro)Vatican, BA, lat. 3180, fols. 47v-51r. This ms. has a significant number of errors. Latinend of 15th ce

GMS Genève 145 (Formerly Sassoon 290). This is the important ms. that Juval Harari used for his new edition and translation of The Sword of Moses. Hebrew(1510-1530)
Gollancz, Sepher Maphteah Shelomoh, 1914, fol 20bHebrewca 1700
London, British Library Or. MS. 6360, fol. 11vHebrew17th ce
AMST Ros 1808 A 9 (aka Ros. 12), images 13 and 37Hebrew18th ce

English (Almadel)
Sl. 3London, British Library Sl. 3825, ff. 145v-147vEnglish17th ce
Sl. 2London, British Library Sl. 3648, ff. 30r-32rEnglishca 1655+
Sl. 1London, British Library Sl. 2731, ff. 28r-29rEnglish1687
Harl.London, British Library Harley 6483English1712-13
NWU 65Northwestern Univ. ms. 65, pp. 113-125. Lemegeton, or, Clavicula Solomonis Regis, or The little Key of Solomon ye King. Finis, Aprill the 1st, 1713, Thos. Simpkins.English1712-13

German (Almandel)
BSB Cgm 407Munich, Bayerische Staatsbibliothek, Cgm 407, pp. 1-56. Das hailig almadel (Das heilige Almadel) Claus Span Germanca 1496
Hs 458Freiburg im Breisgau, Universitätsbibliothek, Hs. 458, fols. 221r-236r. Almandel Salomonis Das heilige Almadel German1490-1493, 1505-1509
BnF Al 160BnF ms. Allemand 160 Titled Almandel Salomonis. It is dated Jan 2, 1500 (see fol. 245v), and includes two different drawings of the Almadel. German1500
Be Berlin, Staatsbibliothek, Preussischer Kulturbesitz, ms. Germ. Fol. 903. Although titled Arbatel De magia veterum, Von der Magia oder geistlichen Kunst, it actually contains a German translation of Ganell's Summa Sacre Magice which contains Almadel material missing from the Kassel manuscript. Germanca 1580's
Leipzig. cod. mag. 60. Almodel Salomonis von den XII Chören der Engel in den überhimmlischen Wassern Germanca 1751


Here is a proposed genealogy for the various major versions:

Ritual apparatus 1: The Almadel figure

The almadel should be made from clean wax, one-half foot square. It should be colored as appropriate for the altitude being worked with (see table 1). Sacred names should be written on it with a new silver stylus.

Almost all of these names can be found in the Vinculum Salomonis, an early Solomonic magic text which figures largely in the Key of Solomon, Lucidarium artis Nigromanticae § XVII, Heptameron, and other magic texts. These include: El, Yava (seems to appear in corrupted forms Yara and Yatha) Adonay, Eloy, Heloym, Saday, Agla, Yoth, Elyon, Primeumathon, Ya, Onoytheon, and Anabona. Honoytheon appears in various forms as (SSM, L.2.f.55): Onoytheon, as well as Onaypheon, Onayefeon, and Oneyteon. (Chave-Mahir and Véronèse 2015 p. 162 and p. 162 n 152.) "Yoth Beth" is probably a corruption of "Yoth Heth", as it appears in the Halle ms. This leaves only "Pius" unaccounted for.

All of the early manuscripts vary somewhat in the details of the names and other design elements:

Ms. W (based on description): (In the first quadrant): Adonay, Alyas, Thelyon, Eloy, Pius. (Second): Helyon, Heloim, Helym. (Third): Yoth, Beth, agla (Fourth): Thetagramathon, Saday, Ya.

Note however, according to the description in the text, there should be only 12 divine names around the perimiter — one for each of the twelve altitudes (§§ 21-22; Véronèse 2012, pp. 145-146), thus showing that the list of names assigned to the East is defective here.

In the corners should be the "sign of Solomon." According to Véronèse, these are six-angled stars, but the manuscript doesn't use the word sexangulus/exangulus here, but it does for the central figure, and other manuscripts variously show five or six-pointed stars. Between those signs should be written: Honoyteon, Pneumathon, Yatha, and Anabona.

Ms. Hs. 458 fol. 221r, BnF Al 160 fol. 246r (cardinal directions added): Ms. H, fol. 243r, showing candles (shown here as open circles) going through the almadel rather than having feet or protrusions which support the almadel. Although the drawing reads "Ioth Beth Agla", the text itself has the better reading "Ioth Heth Agla". Note the golden seal (or signet) in the middle.
Coxe 25 p. 218. The name Pneumathon (or Primeumathon) seems to be missing from the diagram and the description. The text also says (like the others) that "between each of the angles (of the six-angled figure) should be written the name of God hel" which was not rendered in the original drawing. I have added them in here in red. It has also been rotated 180 degrees to better facilitate comparisons. Essentially identical is BSB Cgm 407. Ad. 36674 fol. 152r (Mid- to late-16th century). This manuscript doesn't include any explanation of the diagram. Note the similarities with Coxe 25. Gollancz fol. 20b: ADNI ALHIM RChMN (the last word means "merciful"; equivalent of Latin "pius"/compassionate) / Tetragrammaton ShDI IH / IVD BITh AGLA / OLIVN ALHI ALI; (inner) HVMAITAN / ANBN / IIR / PRIAAMRAVN.

Ritual apparatus 2: The candles.

According to the Latin text, "four candle holders should be made from the same wax, such that two parts should be above the almadel, and the third part below. Likewise there should be a lip on each candle holder on which the holy almadel can rest, and four candles should be made from the same wax, and in the top of each candle holder should be a hole, in which the candle should be placed." (Véronèse § 7 p. 137, my translation.)

The English manuscripts seem to have confused this, and instead state that one third of the wax should be used for the almadel, and two thirds for the candles.

Ritual apparatus 3: The garments.

According to the Latin text, the artiste should wear a garment that is the appropriate color for the altitude, namely, the same color as the almadel and candles. (Véronèse § 20 pp. 144-145)

Ritual apparatus 4: Incense and incense burner

The English version mentions only mastic as the incense of choice. The Latin specifies mastic in most cases, but for the rest:

Ritual apparatus 5: The signet or golden seal.

According to the Latin text, a signet or seal should be made of gold or silver, and placed in the middle of the almadel. On it should be engraved sacred names, inverted. (verso modo or everso modo. See Véronèse § 13, pp. 140-141, and § L, p. 167.) The reason for this is explained later in the ritual: If the angel fails to appear, the conjurer should press the seal onto one of the candles, thus imprinting the sacred names in their proper form into the wax.

Ms. W gives the sacred names as "Helyon, Adonay". The Halle ms. reads "Heloen Adonay"; the Vatican ms. "Eloem Adonay"; Coxe 25 reads "these three names: Heloym, Hel, Adonay." BSB Cgm 407 similarly reads "dise drey nomen Heloym, Hel Adoney."

Perhaps the extra name here — El/Hel — (also seen in the English mss.) was displaced from the hexagram in the earlier mss., and not originally part of the gold seal.

As seen above, ms. H (fol. 243r) depicts the golden seal as "perfectly circular" ("totius rotundum"), both in the drawing and the text, whereas the English manuscripts show it as triangular.


(or in Hebrew characters)

The early 16th century Hebrew ms. Geneve 145 shows it in the shape of a pentagram, with the names "BR (?) / ShU (?) / AVN (?) / ADNI / ALHIM."

According to ms. H2 (fol. 230r) the sigil ring should be wrapped in red muslim (sindon rubea) when not in use.

Proposed reconstruction.

Taking all this into consideration, here is a proposed reconstruction, with 12 names around the perimeter per §§ 21-22, all taken from the Vinculum Salomonis:


Albrile, Ezio, and Elisabetta Tortelli. Almandal: trattato ermetico di magia salomonica. Milano: Mimesis, 2018.

Barbierato, Federico, Nella stanza dei circoli, Milano, 2002.

Boudet, Jean-Patrice, Entre science et nigromancie, Publications de la Sorbonne, 2006.

Chave-Mahir, Florence, and Julien Véronèse. Rituel d'exorcisme ou manuel de magie?: le manuscrit Clm 10085 de la Bayerische Staatsbibliothek de Munich (début du XVe siècle). Firenze: Sismel edizioni del Galluzzo, 2015.

Gehr, Damaris Aschera, «Gaudent brevitatem moderni»: Rielaborazioni della teoria magica nel tardo medioevo sull'esempio dell'Almandal di Salomone in Società e storia 2013.

Gohory, Jacques, and Paracelsus, Theophrasti Paracelsi philosophiae et medicinae utriusque universae compendium: ... Cum scholiis in libros 4 eiusdem De vita longa, Paris, 1567.

Gollancz, Hermann, Sepher Maphteah Shelomoh (Book of the Key of Solomon) An exact facsimile of an original book of magic in Hebrew, London, Oxford University Press, 1914.

Klaassen, Frank, Making Magic in Elizabethan England: Two Early Modern Vernacular Books of Magic, University Park, Pennsylvania: Pennsylvania State University Press, 2019.

Pack, Roger A., "Almadel" auctor pseudonymus "De firmitate sex scientiarum" - In: Archives d'histoire doctrinale et littéraire du Moyen Âge vol. 42 (1975) pp. 147-181.

Pingree, David, "Learned Magic in the Time of Frederick II," in Micrologus, 2, 1994, pp. 39-56.

Shah, Idries, The Secret Lore of Magic, New York, NY: Citadel Press, Inc., 1970. (First published in 1957.)

Regan, Vajra, “The De consecratione lapidum: A Previously Unknown Thirteenth-Century Version of the Liber Almandal Salomonis, Newly Introduced with a Critical Edition and Translation,” Journal of Medieval Latin, vol. 28 (2018): 277–333.

Trithemius, Johann, Antipalus Maleficiorum 1605 (written in 1508).

Veenstra, Jan R., "the Holy Almandal", in Bremmer, Jan N., and Jan R. Veenstra. The Metamorphosis of Magic from Late Antiquity to the Early Modern Period. Groningen studies in cultural change, v. 1. Leuven: Peeters, 2002, pp. 189 ff.

Véronèse, Julien, L'Almandal et l'Almadel latins au Moyen Âge: introduction et éditions critiques. Firenze: SISMEL edizioni del Galluzzo, 2012.

Waite, Arthur Edward, The Book of Ceremonial Magic. Including the Rites and Mysteries of Goëtic Theurgy, Sorcery and Infernal Necromancy ... [The Secret Tradition in Goëtia.]. London: Rider, 1911.

[Transcription from London, British Library manuscript Sloane 3825.]


Here beginneth the fourth part of this Booke which is called

Salomons Almadel Art

By this Rule1 Salomon obtained great wisdom from the cheefe Angells that governe the 4 Altitudes of the world for you must observe [that] there be 4 Altitudes, representing the 4 corners of the world, East, West, North and South. The which are divided into 12 parts, that is, every part or Altitude into 3, and the Angells of every of these altitudes have their particulars vertues and powers, as shall be shewed in this following matter &c c c.

1. Sl. 3648, Sl. 2731, NWU, Harl. 6483: art.

[The Making of the Almadel]

Make the Almadel of pure white wax, but [+the others must be]2 colloured sutable to the altitude [as will be shown]; it is to be four squares [square], and six Inches [over] every way; and in every corner a hole and write betwixt every hole with a new pen, These words or names of god, following, but this is to be done in the day and hour of Sol.

2. So Sl. 2731, Sl. 3648, NWU.

Write upon the first part towards the East,

Adonai, Helomi, Pine,
and upon the second towards the south,
Helion, Heloi, Heli,
and upon the west part:
Jod, Hod, Agla:
and upon the fourth part which is the north write these names:
Tetragrammaton, Shadai, Jah,
and betwixt the first and the other quarters make The Pentacle of Salomon thus [pentacle], and betwixt the first and [the] other quarters write this word, Anabona and in the midle of the Almadel make a six angled figure and in the middest off it a Triangle wherin must be written these names of god,
Hel, Helion, Adoni [*Adonai],3
And this last name round in the 6 Angled figure, [as well,]4 as you may see in this figure, here made it being ffor an example &c.5

3. Sl. 3648, Sl. 2731, NWU: Hell Helion Adonaÿ. Harl. 6483: Heli, Helion Adonai.

4. Lat: El.

drawing of almadel

5. The drawings given in Sl. 3825, Sl. 3648, Sl. 2731, NWU, and Harl. 6483 are essentially identical. The figure given by Waite in his Book of Ceremonial Magic is quite defective. The version in Idries Shah, Secret Lore of Magic, New York, 1970, p. 172, seems to be based on Waite, but with some attempted corrections not based on the original manuscripts.


[The candles]

And of the same wax there must be made four Candles, and they must be of the same collour as the Almadel is of. you must divide the wax into three parts, one part for to make the Almadel of, and the other 2 parts for to make the candles of,6 and let there come forth from every one of them a foot made of ye same wax, for to suporte ye Almadel with;

6. Candles: See the introduction. This seems to be a corrruption of the Latin text, which specifies that one third of the candle should be below the almadel, and two thirds above.

[The golden seal]

This being done: in the next place you are to make a seal of pure gold or silver, but Gold is best wherein must be engraven these three names: Helion, Hellujon, Adonai;7 &c c.

7. Golden Seal: See the introduction.

[Of the First chora or Altitude (East)]

Nota The first Altitude is called Chora Orientis or the East Altitude and to make any experiment in this Chora, it is to be done in the day and houre of the Sun: and the power and office of those Angells is to make all things fruitfull & encrease, both Animals & vegetables, in creation & generation; advancing the Birth of [the] children & makeing barren women fruitfull, &c. Their names are those. vizt, Alimiel, Gabriel, Borachiel, Lebes & Hellison;8

8. Lat.: Arymyel, Gabriel, Barachiel, Lybes, Helyffan, Helyson.

Note: you must not pray for any Angells but those that belong to the same Altitude, you have a desier to call forth. and when you operate, set the four candles upon 4 candle sticks, but be carefull you doe not light them before you begin to operate, then lay the Almadel between the four candles upon the waxen feet that cometh from the candles and lay the golden seal upon the Almadel, and <and> [Then] haveing the Invocation9 redy written on virgins Parchment: Light the Candles and read the Invocation as is set down at the latter end of this part &c c.10

9. According to the Latin text, the petition is to be written down on virgin parchment.

10. This phrase is not found in mss. Sl. 3648, Sl. 2731, NWU, or Harl. 6483.

And when he appeareth, he appeareth in the form of an Angell carrying in his hand a fan or flagg, having the picture of a white cross upon it, his body is wrapped round about with a fair cloud, and his face very fair and bright, and a Crown of Rose flowers [is] upon his head: he descends11 first upon the superscription of ye Almadel as if it were a Mist or Fogg.

11. Sl. 3648, Sl. 2731, NWU: ascends. Lat.: apparebit super sanctum almadel in aere ("it will appear in the air above the holy almadel").

Then must the exorcist have in readyness a vessell of Earth of ye same collour of [that] the Almadel is of, and the other of his furniture, it being in the form of a Basin, and put therein a few hot ashes or coales but not too much lest it should melt the wax of ye Almadel, & put therein 3 little grains of Masticke in powder, so that it fumeth and the smell may goe upwards threw the holes of the Almadel when it is under it, and as soon as the angell smells it he beginneth to speake with a low voice asking what your desier is and why you have called the princes and governers of his Altitude. then you must Answer him, saying,

I desire that all my requests may be granted, and what I pray for may be accomplished, for your office maketh appeare and declareth that such is to be fullfild by you if it pleases god, &c,
adding further the particulars of your Requests praying with sincerity [and] ^humility for what is lawfull and Just and that you shall indeed obtain from him:

But if he doth not appear presently, you must then take the golden seal, And make with it three or four marks upon the candles, by which means the angell will presently appeare as aforesaide: and when the Angell departeth he will fill the whole place with a sweet and pleasant smell which will be smelt a long time.

Nota. The golden seal will serve and is to be used in the operation of all the Altitudes. The Collour of the Almadel belonging to the first Chora is lilly [lily] white. To the second Chora a Perfect red Rose Collour; The 3d Chora is to be a green mixt with [a] white silver collour. The Fourth Chora is to be a black mixt with a little green of a sadd collour &c c c c c.12

12. Sad: a deep, dark color. See table 1.

Of the second Chora or Altitude:

Note: all the other three Altitudes with their signes and princes have power over goods [146v] and riches, and can make any man Rich or poor, and as the first Chora giveth Encrease and maketh fruitfull, so these giveth decrease and Barrenness, &c c c c c.

And if any have a desire to operate in any of the other 3 Choras or Altitudes, they must doe it on Sundays in the manner as above is shewed; But doe not pray for anything that is contrary to the nature of their office, or against god and his laws, but what God giveth according to the course of nature, that you may desier and obtaine, and all the furniture that is to be used is to be of the same collour as the Almadel is of, and the princes of this second Chora are named as Followeth Vizt: Alphariza, Genon, Geron, Armon, Gereinon13 &c.

13. Latin: Alpharaym, Geon vel Gereon, Vereon, Armon, Beremon.

NWU: Alphariza, Genon, Geron, Armon, Gereimon. Sl. 3648, Sl. 2731, H: Aphariza ... Gereimon.

and when you operate kneel before the Almadel with cloathes of ye same collour in a closet hung with the same collours allso, for the holy apparation will be of the same collour: and when he is appeared, put the earthen Bason under the Almadel with fire and hott ashes and 3 graines of Mastic in poweder to fume as above written, and when the Angell smelleth the perfume, he turneth his face towards you, asking the Exorcist with a low voyace why he called the princes of this Chora or Altitude, then you must answer as before; saying:

I desire that my Request may be granted, and the contents thereof may be accomplished, for your offices maketh appear and declareth that such is to be done by you if it pleases god, &c:

you must not be fearfull but speak humbly saying &c:

I recomend my <my> selfe wholy into your office, and I pray unto your princes of this Altitude that I may enjoy [+and obtain all things according to]14 my wishes and desiers, &c:

14. So Sl. 3648, Sl. 2731, NWU, and Harl. 6483.

you may further express your mind in all particulars in your prayer &c. doe the like in the 2 other Choras that follow &.c ~ ~ ~ ~ ~ ~ ~ ~ ~.

The Angell of this second Altitude appears in the form of a young childe with clothes of sattin and of a Red Rose collour, haveing a crown of Red gilly flowers upon his head, his face looking upwards to heaven, and is of a Red Collour and is compassed round about with a Bright splendour, as the Beams of the Sunn; and before he departeth he speaks to the Exorcist, saying I am your friend and brother, and [he] Illuminateth the ayre round above with splendour, and [he leaveth a] pleasant smell, which lasteth a long time, &c c c c c.

of the Third Chora or Altitude

In this Chora you are to doe in all things as you are before directed in the other Two. The Angells of this Altitude are named as foll: vizt Eliphamasai, Gelomiros, Gedobonai, Saranana, & Elomnia;15 They appeare in the form of children or little women drest in green and silver collours, very delightfull to behold, and a crown of Bay leaves, beset with Flowers of white and green collours upon their heads and they seeme to look a little downwards with their faces, &c. They speak as the others doe to the Exorcist and leave a mighty, sweet perfume behind them, &c c c c c c.

15. Sl. 3648: Eliphaniasai: Gelomiros: Gedobonai: Saranava, & Elomina;
Sl. 2731: Eliphaniasai Gelomiros Gedobonai Saranava & Elomina;
NWU: Eliphaniasai, Gelomiras, Gedobenai, Saranava, & Elomnia.

These names seem to be taken from Turner's edition of Ars Notoria § 24: "by thy archangels, eliphamasai gelonucoa. Gebeche banai Gerabcai, elomnit."

Version A (Véronèse p.42): "... per sacratissimos angelos tuos, Elypha, Masan, Gelomioos, Gedehantrai, Sasaramana, Elomuid.

Of the fourth Chora or Altitude

In this Chora you must doe as in the other [others], and the Angells of this Chora are called Barchiel, Gediel, Gabiel, Deliel, & Captiel. &c. These appeare in the forme of little men or Boys with cloathes of a Black collour, mixt with a darke green and in their hands they hold a Bird which is naked & their heads are Beare, only it is compassed round & [147r] Besett with Ivy [and] Berries. The[y] are all very beautifull and comely and are compassed round with a Bright shineing of diveres [divers] colours. They leave a sweet smell behinde them allso; but [it] differeth from the others something [somewhat] &c c c c c.

[Of the proper times for invoking these angells]

Nota: There are 12 princes rulling besides those in the 4 Altitudes, and they distribute their offices amongst themselves, every one rulling 30 dayes [or thereabouts,] every yeare, now it will be in vain to call any of those Angells unless it be those that then governeth, For every Chora or Altitude, hath its limited time according to the 12 signs of the Zodiack and in that [what] signe the Sunn is in. That Angell or those angells that belong to that signe have the government: as for Example; suppose I would call the 2 first of those 5 that belong to the first Chora, Then chuse the first Sunday on March: that is after the Sun is entred [Aries], and then I make my Experiment; and so doe the like if you will the next Sunday after againe; But if you will call the 2 second that belong to ye first Chora,16 Then you must take the Sundays that are in Aprill, after the [Sun] is entered [Taurus]. But if you call the last of the 5th [five] Then you must take those Sundays that are in May after the [Sun] is entered [Gemini]; to make your Experiment in; doe the like in the other Altitudes, for they have all one way of working: But the Altitudes have a Name formed severally in the substance of heaven even as a Character, for when the Angells hear the names of god that are attributed to them they hear it by the vertue of that carecter [character]. Therefore it is in vain to call any angell or spirit unless you knew [know] what names of god to call them by; Therefore observe the forme of this Following conjuration, or Invocation &c c c c c.

16. This wording makes it clear that the original text had three altitudes for each quadrant, for a total of twelve. See table 1.

The Invocation [for to call forth any of the aforesaid angells]

O thou great mighty and blessed angell of god, N, who ruleth as the cheefe & first governing angell in the first Chora or Altitude in the East, under the great prince of the East whom you obey, and [who] is sett over you as king by the divine power of god, Adonai, Helomi, Pine; who is the distributter & disposer of all things, holly in heaven and Earth and hell; I the servant of that god Adonai, Helomi, Pine; which you obey, doe Invocate, Conjure & entreat thee N. that thou forthwith appeareth, & by the vertue & power of the same god, [Adonai, Helomi, Pine], I doe command thee forth [by him whom you do obey and who is set over you as king by the divine power of God, that you forthwith descend] ffrom thy order or please [place] of abode to come into me, and shew thy selfe plainly and visibly here before me in this Cristall stone, in thy owne [and] proper shape and glory speaking with a voice intelligible and to [unto] my understanding:
O thou mighty and blessed angell N, who art by the power of god ordained to governe all vegetables and Animalls, and causeth them, and all other creatures of god to spring, encrease, and bring forth according to their kinds and natures; I the servant of the same your god I doe entreat and humbly beseech thee to come and shew unto me all things that I shall desiere of you, so farr as in office you can, or be capable to perform, if god permitt to the same;
O thou servant of mercy N, I entreat thee, and humbly beseech thee, in and by these 3 names of your true god, Adonai, Helomi, Pine, And doe constraine you in and by this [powerful] name Anabona, That thou forthwith appeareth vissibly and plainely in thy own proper shape and glory in and throwgh this Cristall stone; That I may visibly see Thee, and audibly hear you speake unto me, That I may have thy blessed and [147v] Glorious angellicall assistance; familiar, friendship, and constant society, communication and Instruction, both now and at all other times, to Informe and rightly Instruct me in my Ignorant and depraved Intellect Judgement and understanding; and to assist me both herein, and in all other truths, else what the Almighty Adonai, the King of Kings, The giver of all good gifts, shall in his Bountifull, and Fatherly Mercy be graceously pleased to bestow upon me; Therefore O thou blessed angell N. be friendly unto me, and doe for me, so farr as god hath given you power in office to performe, whereunto I move you in power and presence to appeare That I may sing with his holy Angells, O Mappa-la-man! Hallelujah amen.17

17. John Dee's records of his scrying sessions (TFR), Apr 14, 1584, has this phrase. I haven't identified an earlier source.

[Note this invocation is to be altered according to the Altitude and angell you wish to call forth.]18

18. This note is only found in Harley ms. 6483.

When he is appeared, give him or them a kind entertainement, and then Aske what is Just and lawfull; and that which is proper and suetable to his office, and you shall Obtaine it.

So endeth the Booke Almadel of Solomon. &c.