Greater Key Of Solomon Spirits... ? Options

Many of the pentacle of the GKoS (maybe most) don't have spirit names in thier design. Most have angel's name, but rarely list associated spirits.
As I read that grimiors operations of conjuring and binding, its specific that a spirit is conjured, and possibly threatened and punished. Obviously that wouldn't be any
associated angel.
How do you know which spirit should be called for a particular pentacle? I don't read anything that stands out in the GKoS ?

And for pentacle with no direct angel or spirit . . . . what name does one use?

Many of the pentacle of the GKoS (maybe most) don't have spirit names in thier design. Most have angel's name, but rarely list associated spirits.
As I read that grimiors operations of conjuring and binding, its specific that a spirit is conjured, and possibly threatened and punished. Obviously that wouldn't be any
associated angel.
How do you know which spirit should be called for a particular pentacle? I don't read anything that stands out in the GKoS ?

And for pentacle with no direct angel or spirit . . . . what name does one use?

I haven't read the Mathers version but I have the Veritable Key by Skinner & Rankine. In it the Olympic spirits from Arbatel are listed as the rulers of the days. So personally I'd do an evocation of Phaleg for Mars, Ophiel for Mercury etc. Propably would be best to make all of the pentacles for the certain day beforehand and consecrate them during the evocation.

The Veritable Key also lists the names of the ruling angels, prayers, invocations and conjurations for the days.

This post has been edited by ComaOfLoss: Dec 1 2010, 03:16 AM

Thanks Coma. Unfortunately, the Arbatel is a bit more clear in this, then the Greater Key of Solomon. Its not just a translator difference, as these are two very different book relating two very different currents in the grimoiric tradition. I have several GKoS sources, but lately have been primarily referencing Peterson's online translation.

The best I can figure (since I put out this question) is similar to Leitch's, that is that no particular spirit is intended with the GKoS. Instead it seems that one has to hope that whatever random spirit is nearby is the target of the operation.
With the 'obvious' condition that only certain types of spirits will be stumbling about on particular days/hours. Certainly seems to preclude any celestial or infernal spirits. Just your earth-bound wandering smuck or transient elemental ...... ?

Thanks Coma. Unfortunately, the Arbatel is a bit more clear in this, then the Greater Key of Solomon. Its not just a translator difference, as these are two very different book relating two very different currents in the grimoiric tradition. I have several GKoS sources, but lately have been primarily referencing Peterson's online translation.

Do you have the Veritable Key by Skinner&Rankine? It is not a "how to" text, it's the actual book in three variations, translated from three different sources. It's translations list the names of the ruling angels, prayers, invocations and conjurations for the days and also lists the Olympic spirits as the ruling spirits of the days.

So no, they are not different books and you don't need to use the Arbatel to work with the Veritable Key translations.

How do you know which spirit should be called for a particular pentacle? I don't read anything that stands out in the GKoS ?

The Key of Solomon has been re-made top to bottom several dozen times.

The Mathers edition, which was the only one easily accessed by the public until recently, is itself a compilation of several different books. Some include more, or less, than the others in that same volume. They are pieced together as a whole by Mathers, who notes some of the differences in footnotes. Even within the non-divided text portions, there is ample evidence that the book is a compilation of material. Look through the numerous pages of conjuration, for example, and you will see that there are variations in tone, direction, and content that seem to indicate they represent separate conjurations employed by several different authors.

The "Veritable Key" is a fascinating work for its introduction alone, and goes into far more bibliographic detail than I've found elsewhere. It is not yet the sort of classic that the Mathers text has become, but it's certainly worth getting if the Key interests you. The Skinner text does an excellent job of introducing the differences between the 120+ editions of the Key that are available in manuscript, most of which are significantly different from each other.

The immediate impact of these differences is to show that the Key is an art form, not a static system with immutable rules and techniques. As with any other art, you are expected to follow your school or tradition, precisely according to the instructions of your chosen "master" (or text, as the case may be); but you are also obliged to acknowledge that there is more than one way to do the work.

Many versions of the key do invoke specific spirits. The Mathers Key, overall, does not. Some are represented on the talismans, and some are invoked along with the purifications etc, but in general you are expected to go out into the wild, sound your trumpet, and call the spirits to come and observe you. Angels, demons, and "all children of God" are summoned to witness as you display and enchant the talismans so that they can recognize your right to use those symbols.

This is done in many modern forms of witchcraft as well, and some versions of the Book of Shadows include large segments taken from the Key, and other material taken from Liber Legis. The Magus calls forth a general assembly of spirits to witness his ritual, so that he can make oaths and perform the rites. If any specific spirit is invoked, it is expected to receive its charge under the observance of the other spirits who would presumably hold it accountable.

This post has been edited by Imperial Arts: Dec 19 2010, 04:41 PM