Text, translation and commentary by Professor Joseph Peterson. Available in two formats. This edition is limited to only 11 copies. Slipcased and hand bound in vellum, with black endpapers, copper stamped titles and copper stamped front seal taken from an original manuscript. Each comes complete with a sigillised card signed by Professor Joseph Peterson.

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Edited by Joseph H. All rights reserved. NOTE: A full translation and edition is now available. Thanks for your support:. Permission is hereby granted to make one handwritten copy for personal use, provided the master bind his executors by a strong oath juramentum to bury it with him in his grave. Beyond this, whoever copies this sacred text without permission from the editor will be damned. Liber Juratus is one of the oldest and most influential texts of Medieval magic.

The prologue says the text was compiled to help preserve the core teachings of the sacred magic, in the face of intense persecution by church officials. Page, Sophie. Toronto: University of Toronto Press, , p. I believe the almost legendary reputation of this work led to the farication of the so-called Grimoire of Pope Honorius , a ridiculous work so despised by Eliphas Levi and A.

Levi, Eliphas i. Constant, Alphonse Louis , and A. The History of Magic. Waite, Arthur Edward. The Book of Ceremonial Magic.

London: W. According to Lynn Thorndike , it is also known as Liber Sacer or Liber Sacratus by which name it is mentioned at least twice in the thirteenth century. Thorndike, Lynn. A History of Magic and Experimental Science. New York: Macmillan, , pp. Editions Latin. Unfortunately, Driscoll did not make use of the best manuscripts, omitted large portions, misread and misplaced angelic names and words from the prayers, and otherwise took serious liberties with the text.

It is however a fine example of the book publisher's craft, and has become a valuable collectable. Manuscripts The Sworne Book is represented in several manuscripts including the following found in the British Museum:. Of these, Sloane is the most reliable, complete, and readable.

All of the manuscripts seem to be missing some text, as shown by internal references to material not actually to be found. One example is the reference to the seals of angels. To make up for these evident deficiencies, the Royal manuscript seems to have inserted some additional text not found in the other manuscripts, namely the information on angels and incenses, most of which is taken from Agrippa and De Abano.

It is also missing some text found in the other manuscripts. Variants are of some interest. Note the recurring sound changes: "i" R manuscript becomes "g" S5 manuscript , e. John Dee, in his Mystical Experiments , was originally told to use a version found in one of his books. Dee consulted several sources, and consulted the angels to resolve the discrepancies. This prompted them to detail an almost totally new version of the Sigillum Dei.

One of Dee's sources was apparently Sl. They give it catalog number DM70, and note, "On fol. At the foot is 'Sum Ben: Jonsonij liber'. Note also that the section 'On the composition of the Divine Seal' also occurs in the Hebrew version of the Key of Solomon fol. Note too that the Orations found in Liber Juratus parallel and are probably derived from those found in the Ars Notoria , for example:. This edition. This edition is based on the English translation of the Royal manuscript, but with deficiencies and some variant readings from Sl.

A complete transcription of R is included on the left-hand side, with a slightly modernized for readability version on the right. I have also supplied translations of some of the Latin passages.

The diagram of the Sigillum Dei Aemeth is based on that in Sloane , but with a few corrections based on the description in the text. It has been reconstructed using the excellent Schreibweise font from Andrew Leman at E-phemera. It was developed from a sample of a German manuscript dating from This is fairly close to the although considerably corrupted version shown in Athanasius Kircher in his monumental work Oedipus Aegyptiacus The drawing of the seal sigillum Dei does not occur in Royal, Sloane , or Sl.

The version in Sloane reproduced in C. Prologue] When wicked spirits were gathered together, intending to send devils into the hearts of men, to the intent they would destroy all things profitable for mankind, and to corrupt all the whole world, even to the uttermost of their power, sowing hypocrise and envy, and rooting bishops and prelates in pride, even the pope himself and his cardinals, which gathering themselves together said one to another as here follows:.

The health which the Lord has given his people is now through magic and negromancy turned into the damnation of all people. For even the magians themselves, being intoxicated and blinded by the devil, and contrary to the order of Christ's Church, and transgressing the commandment of God, which says, "Thou shalt not tempt the Lord thy God, but him only shalt thou serve.

For it is not possible that a wicked and unclean man should work truely in this art, for men are not bound to spirits, but the spirits are constrained against their wills to answer men that are cleansed or clean, and to fulfill their requests.

Wherefore, we called a general council of all the masters. And he through the council of a certain angel whose name was Hocroel, did write seven volumes of art magic, giving to us the kernel, and to others the shells.

Out of the which books he drew out 93 chapters, in the which is briefly contained 1. The number given in S4 and S5 is 89; S reads '8', while R reads The revealing angel is spelled 'Hocrohel' in the older manuscripts.

And for this cause this [book] is called The Sworn Book. End of prologue. In the name off the almighty god o r lorde Iesus christ the trew liuing god. I Honorius have thus appointed in my book the works of Solomon. I have first appointed the chapters that it may be the more plain. We therefore, through God's help, intending to follow the steps and precepts of Solomon, therefore to your receiving of such a high mystery, we profess to be one chief principal or beginning.

Note therefore that the first and chief principal or beginning is the Divine Majesty, and the true invocation must come from the very faith of the heart, the which faith the works shall declare.

For Solomon said there is one only God, one might or power, one faith, of whom one work, one principal or beginning, and of whom the perfection and effect of every work comes, although this be divided into many parts. For like as all the whole parts do savour and smell of the body, even so likewise of these things come all perfection and effect. For he destroyed our death and through his resurrection restored us again to life. Of angels there are three kinds. Some are celestial, some are of the air, and some are of the earth.

Of the celestial, there are also two kinds. Some of them serve God only, and those are the nine orders of angels, that is to say, cherubin, seraphin, thrones, dominations, virtues, principates, potestates, archangels, and angels. Of whom it is to be spoken among mortal men, for they will not be constrained by any artificial power.

And therefore they ought not be invocated, for they always stand before the Divine Majesty, and are never separated from His presence. Yet because the soul of man was created with them, and to there likeness, looking to be rewarded with them may through the gift and grace of God, his body yet living behold the Divine Majesty, and with them to praise and to know God the creator, and this knowledge is not to know God in his majesty and power, but ever as Adam and the prophets did know him.

The pagans do sacrifice to the spirits of the air and of the earth, but they do not constrain or bind them, but the spirits do fain themselves to be bound by the words of their law, to the intent they may make them commit idolatry, and never turn to the true faith. And because their faith is nought, therefore their works are nought. He that will work after that man must forsake the living God, and must do sacrifice to spirits and idols.

For it is faith that works in a man good or evil. Wherefore it is said in the Gospel, "your faith has made you safe. And so in all angels they work imperfectly. Nor can they through their invocations bring any work to effect, except they believe in Christ. For it is said by the prophet, "when the king of kings and the Lord of Lords is come, then shall your annointing cease," which should never have ceased if they could have wrought effectually by this art.

And so theire works are nought. And although the Jews in that they are Jews are condemned, of yet they do worship the High Creator, but not after a due sort. Yet through the power of the holy names of God, spirits are constrained to come. But Jews because they are not signed with the sign of God, that is to say with the sign of the cross, therefore those spirits will not answer them truely. Therefore, the Christian man only works truely to come to the vision of the Deity, and in all other works.

And although three sorts of men do work by this art magic, yet it is not to be thought that there is any evil in this name Magian , for this same name Magian signifies in the Greek tongue a philosopher, and in the Hebrew tongue a scribe, and in the Latin tongue it signifies wise.

And so this name of art magic is compounded of this word magos which is as much to say as 'wise,' and of ycos which by interpretation is 'knowledge. For by this art a man may know things present, past, and to come. First, make a circle with a diameter of three fingers, on account of the Lord's three nails, or five on account of the five wounds, or seven on account of the seven sacraments, or nine on account of the nine orders of angels, but generally five fingers are customary.

Then, below that circle make another circle, distant from the first by two barley grains on account of the two Tablets of Moses , else the distance from the first can be three grains on account of the three persons in the Trinity. Then below those two circles in the uppermost part, which is called the southern angle, make a single cross, the leg of which may slightly enter the innermost circle.

Then, from the right side of the cross, write. And with that series of letters which was previously named the circle will thus be filled with the great name of the Lord, Schemhamphoras , of 72 letters. This done, in the middle of the circles, namely in the center, make a pentagram thus:. Then, below the uppermost angle of the pentagram, write these two letters:.


Sworn Book of Honorius – LIBER JURATUS HONORII

The Latin word "juratus", which is typically translated to "sworn", is intended to mean "oathbound". The book is one of the oldest existing medieval grimoires, as well as one of the most influential. Its date of composition is uncertain, but it is possibly mentioned as Liber Sacer in the 13th century, apparently asserting a high medieval date. The first certain historical record is the trial record of Olivier Pepin from Mende, France.


[Fourth Book or Treatise.]

Text, translation and commentary by Professor Joseph Peterson. Available in two formats. This edition is limited to only 50 copies. Handbound in burgundy goat, black endpapers, copper stamped titles and copper stamped front seal taken from an original manuscript.


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