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Solomonic Grimoires - The Magic Of Armadel (1.3 MB)

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The Grimoire of Armadel translated from the original French and Latin of a manuscript in the Biblotheque l'Arsenal in Paris. This is classed as a Christian Grimoire and contains many important seals and sigils of the various demons and planetary spirits. First translated by S.L. McGregor Mathers in the late 1890's. The Grimoire of Armadel remained unpublished until 1980.What follows is an unabridged introduction taken directly from the version of the Grimoire by Frator Alastor:".......When Mathers made his translation he not... More >>>
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Author:      Solomonic Grimoires
Format:      eBook
The Grimoire of Armadel translated from the original French and Latin of a manuscript in the Biblotheque l'Arsenal in Paris. This is classed as a Christian Grimoire and contains many important seals and sigils of the various demons and planetary spirits. First translated by S.L. McGregor Mathers in the late 1890's. The Grimoire of Armadel remained unpublished until 1980.

What follows is an unabridged introduction taken directly from the version of the Grimoire by Frator Alastor:

".......When Mathers made his translation he notice that the title page was the last page of the Grimoire, so he moved to the front but keep the rest of the chapters in the same order. He also notice that this Grimoire began speaking about the magick circle like if it where something that the reader should already know. Now it is my believe that the whole Grimoire was written backward, this is to say that you should read the last page first (the title page) then the last chapter and so on. If you read it this way you will see that make a lot of sense. In Mathers version the first chapter is a reference to the magick circle and the License to depart, it make no sense to begin a Grimoire that way since the license to depart is the last think that a magician read. Also if you fallow the Latin titles in Mathers version the text begin with the Sanhedrin, Jesus and go on to the creation of Adam and the demons and the angels etc. This order is completely the opposite of that one on the bible this is god first, then the angels, the demons, Adam, Jesus, the Crucifixion and the Sanhedrin. So neither to say I had inverted the orders of the chapters in Mathers version under the believing that this is the way that the magic was intended to be read."

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The medieval Solomonic grimoires are, in fact, a sub-set of a larger literary genre - the folkloric "receipt-book." (The word "receipt", used in this sense, is an archaic form of the word "recipe.") A receipt-book was a hand-written journal of family and local folklore, passed down from generation to generation.

Solomonic grimoires attributed to King Solomon (as several others were). The known copies originated in the Middle Ages and later. The books contains several paragraphs and terms inspired by Talmudic texts and the Jewish Kabbalah teaching.

It is possible that the Key of Solomon inspired later works such as the Lemegeton, also called The Lesser Key of Solomon, although there are many differences between both books. What may have inspired the Lemegeton are the conjurations and rituals of purification, and in a less important way, the clothing and magic symbols.

Several versions of the Key of Solomon exist, in various translations, and with minor or significant differences. Most manuscripts date to the 16th or 17th century, but a prototype in Greek still survives from the 15th century.

The Solomonic mystics were unique because they were among the first humans in history to have access to the technology of paper and bound books.[3] (They were very often scholars, scientists or scribes.) Therefore, they naturally recorded much of their tradition into manuscripts called textbooks or "grammars" (French: grimoire). The appearance of these grimoires shocked Roman Catholic and many Protestant authorities so deeply, it triggered the Inquisitions and mass book burnings. What we know of Solomonic mysticism today comes largely from the grimoiric manuscripts that survived.

Today, there are many ceremonial groups that make limited use of the Solomonic material - most of them descended from or influenced by a late Victorian quasi-Masonic lodge called the Hermetic Order of the Golden Dawn. There have even been a number of modern Orders that focus entirely on the grimoires, though even they are influenced by post-Golden Dawn magickal methodology. Toward the end of the 20th Century, several books were released that present methods for summoning Angels and spirits based upon (or influenced by) Golden Dawn techniques.