Angelic Grimoires Return to Index Page
Home Page of Archangels and angels Website Studies in Angelic magic Magical Tools Student Area Download Magical scripts, books and software
Magical Grimiores

A Grimoire is an ancient manuscripts used in High Magic and the Black Arts to conjure Celestial, Olympic and Angelic beings. It provides formulae together with instruction for the creation of magical tools, sigils and symbols of the Deity the Magician wishes to work with. Many Grimoires can seem very confusing and therefore useless to the student, but for the experienced Magician, they are a great asset and may provide a unique path to spiritual enlightenment. The main problem is that many Grimoires are very hard to find, some are not in print, or those available seem to have so many versions or published editions, you may not know which version to use.

To make things worse some Grimoires are known by different names such as The Black Raven by Dr. Faust, which is also known as The Threefold Coercion of Hell. To confuse things further the Goetia is known by four different names. For those who are not familiar with the term Goetia, it has a number of meanings, but generally refers to the magical practice which includes the Invocation of Angels or the Evocation of Demons, and derives generally from 17th century Grimoire The Lesser Key of Solomon, which features an “Ars Goetia” as its first section.

A word of caution. Alex Sumners in an article on Angelic magic, pointed out in the Journal of the Western Mystery Tradition that; “By the late middle ages and Renaissance periods, one can find a number of grimoires which advocate what seems to be “Angel Magic”. However, caution needs to be exercised, in that some of grimoires which are supposedly about Angels are not dissimilar to grimoires which deal with demons! For example, in the Heptameron of Peter De Abano, the “Prayer to God, to be said in the four parts of the world, in the Circle”[ is mostly cribbed straight from the First Conjuration of the Goetia of the Lesser Key of Solomon. Or indeed vice versa – but it does indicate that the author of at least one of these books did not make clear distinctions between Angels and Demons.”

He did continue; “…. Other grimoires did manage to make the distinction, whilst still assimilating the cult of the Angels into their paradigm of ceremonial magic. The most famous of these is the Book of the Sacred Magic of Abramelin the Mage, in which the central operation is a lengthy invocation of what is known as one’s “Holy Guardian Angel” …..”

It must be noted that the age of the manuscript is not an indication or guarantee of a true magical manuscript. It have been produced during biblical/medieval times, but this does not validate true magical value. The true worth of a magical manuscript is its objective, and the path required to achieve this objective. Remember when many of these manuscripts were compiled, it was the trend to include barbarous names of power that cannot be understood, the inclusion of ridiculous ingredients i.e. the brain of a sloth, and the repetitions of ritual invocations over a lengthy period of time, not to mention (false) references to King Solomon as a potential author or contributor. Magic is like any art it develops, grows and incorporates the knowledge of the time. This is not to say that all the following Grimoires should be dismissed, they should not, as they do contain pearls of wisdom that must be identified and extracted from the dross.
Below is a list of well known, and some not so well known Grimoires and Magical texts, which we have tried to present in chronological order. Some of the information concerning the particular Grimoire may be a little sketchy as we may have not had access to the original. In cases like this we would be happy for any of our readers to contribute additional information as required.

The Book of the Secrets Of Enoch: (Slavonic Enoch - Forgotten Books of Eden) (Circa 8 CE):

Not strictly a magical Grimoire, recently fragment of this early book was found in Russia and Servia. Little is known of its origin except that it was probably composed in Egypt at the time of the formation of Christianity. Although not a book on magical practices it value lies in its possible influence upon Christianity and as a most valuable document in the study of the forms of early Christianity.

The following is taken from Chapter I introduction (edited):

An account of the mechanism of the world showing the machinery of the Sun and Moon in operations. Astronomy and an interesting ancient calendar …… What the world would be like before creation …… A unique account of Satan was created.”

We cannot authenticate the manuscript itself, but it does provide an interesting account of the trials and tribulations of Enoch.

The Testament of Solomon: (Circa 200 CE):

The Testament of Solomon is a Grimoire classed as a Pseudepigrapha, or text or a collection of texts, written between 200 BCE and 200 CE that has falsely been attributed to King Solomon.
It is the earliest known compendium of demons and describes Solomon as a Magician. Translated by F.C Conybeare in 1898 who has stated that it may have been re-worked by a Christian, as many Christian passages may be found in certain sections.

The manuscript contains 130 sections, according to Conybeare's translation. Within the text Solomon states that he wrote his testament before his death so that the children of Israel would know the powers and shapes of the demons, and the names of the angels who have power over them.

The story described by Solomon in the Testament provides a framework into which magical formulae and names could be inserted without destroying the content, and therefore due to this, the text has grown over the centuries, so that it is now very difficult to identify original text from later additions.

The Emerald Tablet: (Circa 1140 CE):

Reputed to be the oldest Grimoires is the works of Hermes Trimegistus. The great Egyptian God Thoth, the creator of writing and aligned with the Archangel Gabriel, became the Roman “Hermes Thrice Great.” Not only was his invention of writing significant but it incorporated the secrets of life, nature, and alchemy. Most famous of these works is the Emerald Tablet. It is reputed to hold the secrets of nature and allow man to perform various magical acts in an effort to turn base metals into gold. A Latin translation of the Tablet was undertaken by Johannes Hispalensis, circa. 1140.

There appears to be are many works falsely attributed to Hermes, a search of the internet will revel quite a number, and many may have been lost in time. Besides the Emerald Tablet the following are closely identified with the Hermes philosophy:

The Corpus Hermeticum consisted of sixteen books are set up as dialogues between Hermes and others, The Kybalion, a Hermetic Philosophy, published in 1912 anonymously by three people calling themselves the "Three Initiates". Many Hermetic principles are explained in this book.

The Grimoire of Honorius (Grimoire of Pope Honorius): (Circa 1216 CE):

The Grimoire of Honorius was credited to Pope Honorius III, who succeeded Pope Innocent III in 1216. The Grimoire of Honorius is full of Christian benedictions and formulae for the control of the fallen angels and gaining their assistance in accomplishing certain magical requests.

Translated by Ms Kim Ch'ien from the old German of 1220. The Grimoire not only instructed priests in the arts of demonology but virtually ordered them to learn how to conjure and control demons, as part of their priestly duties. It therefore purportedly gave the sanction of the papal office for priests to practice of ritual magic.

The manuscript appears to be a mixture of other magical Grimoires. From a Christian perspective this Grimoire raises some important questions, if the Church requires the powers to be able to banish (exorcise) evil spirits, in reality this means that he controls them (through Gods power) and therefore is he not therefore able to conjure them also?

The Sword of Moses: (Circa 1250):

Not much is really known about the Sword of Moses except that it was a Hebrew Book of Magic which was edited by Moses Gaster in 1896 from a 13th or 14th century manuscript.

The Book of Raziel the Angel: (Sefer Raziel HaMalakh) (Circa 1250 CE)

The Book of Raziel the Angel is a medieval Hebrew Grimoire originally written in Hebrew and Aramaic. We understand that ther is a Latin translation titled Liber Razielis Archangeli, produced under Alfonso X in the 13th century. Like many other mystical manuscripts the Book of Raziel has suffered many from the production of many versions.

The Grimoire contains five Books which cover such secrets as, the mysteries of creation, the production of magical talismans, the angels, the Zodiac, Gematria and the names of God. It draws heavily on the Sepher Yetzirah and Sepher Ha-Razim.

The Book was reputed to have been given to Adam by the Angel Raziel in order to teach Adam the spiritual laws of nature, knowledge of the planets, stars and the spiritual laws of creation. Raziel also taught Adam the knowledge of the power of speech, thought, the Hebrew alphabet and how to co-exist harmously with the physical and spiritual worlds.

The Book is still available today, and a Hebrew version may be obtained from any good Jewish bookshop for it is still believed that the book has power. However, it is forbidden to open the book or read it because of its inherent power. Therefore many keep their copies sealed. Finally, by tradition no charge may be taken for the book!

The Picatrix (Ghâyat al-Hakîm fi'l-sihr): (Circa 1256 CE):

The Picatrix "The Goal of the Sage” is a Grimoire of uncertain origins, probably written circa 1256 CE. No author has been identified. The originally text was written in Arabic, with a Latin translation appearing approximately 1256 during the court of Alphonso X of Castile.

The work is divided into four Books. Book I contains a preface, information about the author and a summary of the material found in the four books. The chapters of Book I, delves into occult philosophy and astrology which is its main occult theme.

Book II continues, but in more dept with the mysteries of astrology, the talismanic art, the planets and the method of invocation of the spirits.

Book III continues with a discussion on the magical tools, inks, incense, perfumes, robes and metals, which are related to the planets. From a magical perspective this is an extremely important Book, as it also covers prayers and invocations of the seven planets and the gifts that can be gained from each, the ceremonies related to each planet, and the talismans of the planets themselves.

Editions appeared in German, being translated from Arabic by Ritter and Plessner (1962). There is also a Latin version by David Pingree, (1986). Ouroboros Press have published Books I and II in English (2002), but as far as we can tell there is no full English edition is available, although we believe that one is being prepared.

Errores Haereticorum: (Circa 1290 CE ):

We have little knowledge of this particular manuscripts other than it is a medieval treatise of magic, but actual production date is unknown. Belief during the time held that the Devil (Satan) demanded the kiss of shame in forms other than human, including rams, black cats, and toads. This practice was produced as evidence (?) during the English witch trials. According to the Errores Haereticorum, Cathars took their name "from the term cat, whose posterior they kiss, in whose form the Devil (Satan) appears to them."

As the Cathars flourished in the 12th and 13th it is therefore assumed that probably the manuscript was produced during the late 1200 CE

The Sworn Book of Honorius (Liber Juratus): (Circa 1300):

The Sworn Book of Honorius, (Liber Juratus) was probably written in the thirteenth century. It contains many instructions on how to conjure and command demons. Like many Grimoires, it has lengthy dissertations for proper operation and seals to be used.

In the Solomonic Grimoire tradition due too its use of angelic powers and seals similar to those found in The Greater Key of Solomon.

Reputed to be the work of multiple magicians, who condensed all their knowledge into one Grimoire.
This book is one of the oldest existing medieval Grimoires and probably one of the most influential.

Key of Solomon the King (Clavicula Salomonis): (Circa 1350 CE):

A French Grimoire, also known as the Greater Key of Solomon, actual publication date in not known, is estimated to have been published in the 14th Century, but could be earlier.

The Key of Solomon is composed of two Books. The Book I concern itself with the invocation of spirits, who appears in around the pre-prepared perimeter of a magic circle. This serves as a protection to the Magician who is using magic to achieve specific tasks, like lost finding treasure. The Grimoire also introduces the Magical Pentacles and their uses.

Book II introduces the techniques needed to prepare for the magical invocations, such as the construction of magic tools (wand, knife of the art etc) and the appropriate incense, and required behavior of the Magician and his assistants. Pentacles of the planets used in the magical art, and the uses for which they are effective is also described.

The Key also introduced the concept of magical hours, for both day and nights in relationship to the seven traditional planets.

The Greater Key of Solomon:

The text and illustrations of the 1916 Mathers/deLaurence edition, minus the useless additions by deLaurence. A system of planetary magick, more straightforward than that described in the Ars Paulina.
Introduction and Book One -- Concerning the ceremonies and operations of the magickal art. The Holy Pentacles -- The Pentacles or Medals to be used in the magickal art, and the uses for which they are effective.

Book Two -- Concerning the proper behavior of the Mage and his assistants, and the tools and materials of the magical art.

The Notary Arts (Ars Notaria): (Circa 1450 CE):

A difficult manuscript to understand, which describes a system for attaining to knowledge and skill in the Liberal and Mechanical Arts through prayers and special invocations. There appears to be numerous manuscripts of this Grimoire in circulation, dating from between 1300 to 1600 CE.
Arranged into three parts. Part I contains the prayers in order for the Magician to be able to attain the physical and mental attributes of Memory, Eloquence, Understanding, and Perseverance. It is stated that if these are not obtained, attempts to produce results through this system will not be achieved.

Part II contains the prayers and magical images that are required to be able to develop these special attributes. These prayers cover such subjects as; Arithmetic, Astrology, Geometry, Grammar, Logic, Music and Rhetoric.

Part III contains ten prayers said to have been delivered to Solomon by different Angels, and the instructions concerning preparation of the temple, the consecration of magical tools etc. It is believed that this manuscript had a profound influence of Dr. John Dee.

The Black Raven (The Threefold Coercion of Hell): (Circa 1490):

The Black Raven by Dr. Faust also known as The Threefold Coercion of Hell is a Grimoire associated with the production of various talismans.

To reproduce the actual books introduction:

This is Doctor Johannes Faustis Miracul Art and Magic Book, or The Black Raven, or also named The Threefold Coercion of Hell. With this book I, Dr. Johannes Faust, have coerced all the spirits so that they had to bring to me whatever I desired: be it go ld, silver, treasures large and small, also the spring-root, and whatever else is available on Earth. All that did I get with this book. I was also capable to dispel the spirits after they had done what I asked them for.”

According to Karl Hans Welz, January 1984, “The book of Doctor Johannes Faust is one of the best known Grimoires in the German realm. German magicians usually referred to it as “Doctor Faust’s Threefold Coercion of Hell.” They ascribe its origin to the Jesuits, perhaps a result of the style of the book. Magicians used this Grimoire in the main for its talismans. For the person who knows how to read between the lines, this Grimoire offers a lot more. It opens up the access to magical powers of an enormous potential, especially when the student has also access to the Faustian Tarot. This deck of cards is not a tarot deck in the strictest sense, but rather a representation of the energies that slumber deep within ourselves, ready to serve the person who has the courage to awaken them.

I admonish the reader to read between the lines and thus gain access to the magical powers that are inherent in this fascinating book of German sorcery. I have written a commentary to the Coercion of Hell.. In this commentary, I give you some insights in the times of the writing of this book. This briefanalysis will explain why the original author had to write the Grimoire in this form. In addition, I am giving you some hints of how to read between the lines so you can draw the maximum benefit from this fascinating work of German sorcery.”

We have not been able to find any firm reference to the original manuscript date. Therefore, if it was actually written by Dr. Johannes Faust, who we understand lived between 1466 and 1540; we have made the assumption that it was written probably when Faust was in his 20’s. This would make the original production fate around 1490.

The Magical Elements (Heptameron – Seven days): (Circa 1496):

Translated by Robert Turner in 1655 and attributed to Peter de Abano (1250-1316), it first appeared as part of appendix of Agrippa's Opera, following the publication of Agrippa's Fourth Book of Occult Philosophy. First appearing in the Hebrew Key of Solomon under the title the Book of Light and may have been the source for the Lemegton.

The Heptameron gives instruction for invoking the archangels of the seven days of the week. And the manufacture and concentration of such ritual implements as the required perfume, holy water, vesture, pentacle, and a sword.

Although a stand-alone manuscript it is traditionally attached to the end of Agrippas works. The Fourth Book of Occult Philosophy.

Verus Jesuitarum Libellus - (Libellus Magicus or The True Petition of the Jesuits): (Circa 1508 CE):

The Verus Jesuitarum Libellus ( Libellus Magicus). Translated by Major Herbert Irwin in 1875, with its first publication by Scheible in 1847. The manuscript is now held in the John G. White Collection, with the latest edition being transcribed and edited by. Stephen J. Zietz.. Purported to have been published at Paris in the Latin in the year 1508, however this has not been established.

The Libellus Magicus is a Grimoire which presents the dark arts in a Christian context: demons find their proper place in hell, and angels are called on to appear to give assistance to the magician.
According to A.E Waite. “The Verus Jesuitarum Libellus, or "True Magical Work of the Jesuits, containing most powerful conjurations for all evil spirits of whatever state, condition, and office they are, and a most powerful and approved conjuration of the Spirit Uriel; to which is added Cyprian's Invocation of Angels, and his Conjuration of the Spirits guarding Hidden Treasures, together with a form for their dismissal.

The "Citation of St. Cyprian” is interesting as it is designed to gain the help of angelic forces, and this request for help apparently appropriate for every situation that we experience in life.

Grimoirium Verum: (circa 1517 CE):

Reputed to have been translated from the Hebrew by Plaingiere, a Dominucan Jesuit and published by Alibeck the Egyptian in 1517. The book, like many others, claims a connection to Solomon, but many believe that it was really written in the 18th century. Author unknown.

The work concentrates on rituals for summoning of demons, and gives "Characters" for some of these demons and therefore has gained the reputation of being one of the most notorious Grimoires of Black Magic. However, it is a lesser known Grimoire of which the Lemegeton, The Greater Key of Solomon, and The Lesser Key of Solomon are more widely known

The book draws on material from the Greater Key Solomon and the Lemegeton

The Secret Grimoire of Turiel: (Circa 1518 CE):

Translated from the Latin version of 1518, this famous Grimoire is well illustrated with the sigils, signs and symbols of medieval magic. It came to light in 1927 after being sold to Marius Malchus in Spain by a defrocked priest and was then translated into English from the original. There is some opinion that the text may have been taken from an older magical manuscript, which one? Is not known.

It is interesting to note that the Angel Turiel (Rock of God) is mentioned in the 1 Book of Enoch as one of the angels who fell from grace

The Grimoire gives the magician instructions on how to contact Turiel.

The Grand Grimoire (Red Dragon): (Circa 1522):

The Red Dragon or Le Dragon Rouge is a black Grimoire, also known as a Grand Grimoire. First published in 1822, it is said to have been originally produced around 1522, however this cannot be substantiated.

From a practical perspective its only value, if you can call it that, is a way of making a pact with the Devil (Lucifer).

The first part of the Grimoire, gives instruction for finding hidden treasures by the evocation of an evil spirit. In the second part the magician is required to fully submit himself, body and soul, to the demon who will serve him!

Three Books of Occult Philosophy: (Circa 1533 CE):

De occulta philosophia libri tres (Three Books of Occult Philosophy,) by Cornelius Agrippa (1486-1535), published in Cologne 1533. Agrippa was one of the most influential writers on the occult during his lifetime, and still today his work is acknowledged as a major contribution to our occult knowledge. Unlike other Grimoires these books are not do-it-yourself manuals on magic but a collection of philosophical thought.

The first Book focuses on natural magic. The second Book focuses on Celestial Magic and examines such concepts as the Cabbala and Gematria. The third Book concerns celestial entities, Angels, Angelic beings, their names.

From a Pauline Art perspective this work is important as it introduces the seven magical squares, or planetary kameas and the four philosophical Elements, the gnomes, sylphs, salamanders, and undines.

Agrippa magical philosophy therefore combines angelic elements with the natural sourced were the power comes from God.

Finally, a fourth book appeared call the Book of Magical Ceremonies, for which some this book supplies the “how” to the first three books of Agrippa. This Grimoire was not produced by Agrippa but compiled by Robert Turner from various sources.

De Nigromancia (Concerning the Black Art): (Circa 1550 CE):

De Nigromancia, or, Concerning the Black Art, is a Latin manuscript attributed to Roger Bacon. The manuscript first appeared in the 16th century. The text is concerned with Goetic summonings, especially of wraiths or the conjuration of infernal spirits and demons.

Nigromancia (Necromancia) is a branch of magick, generally considered black, which consists of divination by consulting the dead and their spirits or corpses.

The point of Nigromancia (Necromancia) is the study of death and the raising and controlling of the dead.

The Praxis Magica Fausti (Magical Elements): (Circa 1571 CE):

The Praxis Magica Fausti, or "Magical Elements" of Dr. John Faust, Practitioner of Medicine," claims to have been printed from the original MS held in the Municipal Library of Weimar, and is dated 1571. However this has been disproven.

There is an English manuscript at the Cleveland Public Library which compared with Latin and German version indicates a number errors and mistakes not only in the translation but also the source documents.

From a practical perspective, due to the inherent errors, the manuscript is only of value
The work is in the style of similar 1700 Century works on magic such as the Lesser Key of Solomon.

Essentially a work of the Black Arts, it gives details on the conjuration of Evil Spirits, who are commanded to do the petitioners bidding through Lucifer.

Arbatel of Magick (Arbatel de Magia Veterum): (Circa 1575):

The Arbatel of Magic (Arbatel de Magia Veterum) first appeared in Latin in 1575, first being published in Basel Switzerland and translated into English by Robert Turner in 1655. Thought to have been originally produced in nine volumes, see below, the available text is the first book called Isagoge, or, A Book of the Institutions of Magick, which is the only book found todate, the remaining may have never been produced or have been lost. The Arbatel introduced the concept of the seven planetary Olympic Spirits, whose names are Aratron, Bethor, Phaleg, Och, Hagith, Ophiel, and Phul.
Dr. John Dee is reputed that have owned a copy of the Artbatel.

Below is an extract from the manuscript indicating those volumes which were presumably in the original manuscript:


Containing nine Tomes, and seven Septenaries of APHORISMS.

The first is called Isagoge, or, A Book of the Institutions of Magick: or [illegible
Greek],1 which in fourty and nine Aphorisms comprehendeth, the most general
Precepts of the whole Art.

The second is Microcosmical Magick, what Microcosmus hath effected Magically,
by his Spirit and Genius addicted to him from his Nativity, that is, spiritual
wisdom: and how the same is effected.

The third is Olympick Magick, in what manner a man may do and suffer by the
spirits of Olympus.

The fourth is Hesiodiacal, and Homerical Magick, which teacheth the operations
by the Spirits called Cacodæmones, as it were not adversaries to mankinde.

The fifth is Romane or Sibylline Magick, which acteth and operates with Tutelar
Spirits and Lords, to whom the whole Orb of the earth is distributed. This is
valde insignis Magia. To this also is the doctrine of the Druids referred.

The sixth is Pythagorical Magick, which onely acteth with Spirits to whom is
given the doctrine of Arts, as Physick, Medicine, Mathematics, Alchymie, and such
kinde of Arts.

The seventh is the Magick of Apollonius, and the like, and agreeth with the
Romane and Microcosmical Magick: onely it hath this peculiar, that it hath power
over the hostile spirits of mankinde.

The eighth is Hermetical, that is, Ægyptiacal Magick; and differeth not much
from Divine Magick.

The ninth is that wisdom which dependeth solely upon the Word of God; and
this is called Prophetical Magick.2

Mysteriorum Libri Quinque (Circa 1590 CE):

The Five Books of Mystical Exercises of Dr. John Dee, containing an Angelic Revelation of Kabbalistic Magic and other Mysteries Occult and Divine revealed to Dr. John Dee and Edward Kelley.

"Enochian" is not a term used by Dr Dee in any of his works. The word Enochian was applied to the philiosophy of Dee by the Golden Dawn, reasons not too clears. For Dee and Kelly they used to refer to they work as the language as "Angelical", the "Celestial Speech", the "Language of Angels", the "First Language of God-Christ" and the "Holy Language".

Five Books of the Mysteries (Quinti Libri Mysteriorum), covers the years from 1581 to 1583. , and covered the magic of the seven Archangels who stand before the throne of God. It focuses upon the seven planets, the days of the week, and the seven Biblical days of creation.

Dee identified forty nine planetary angels, whose assistance could be obtained, through various rituals, in order to gain thinks as knowledge (of the occult arts) and other necessities of life.

Dee was heavily influenced by existing magical Grimoires such as the Arbatel of Magick and the Almadel of Solomon, which he wove into his philosophy and magical practices. However, one cannot dispute that his works have profound power and contributed greatly to our understanding of Angelic Magic.

Lesser Key of Solomon (Lemegeton): (Circa 1640 CE):

This is a collection of five magical manuscripts; Goetia, Theurgia-Goetia, the Pauline Art, the Almadel of Solomon, and the Ars Nova. Some practioners have suggested that the five books were once separate texts, which were combined to form the Lemegeton.

Goetia (of Solomon): The Goetia is concerned with the Spirits of Evil the evocation of 72 demons associated with the Shemhamphorash, those which Solomon bound to his service. It is worth considering that if it were true that the original Grimoire was in fact five books it has also been suggested that the Goetia is the oldest book. It has also been suggested by Elizabeth Butler that the manuscript the Liber Spiritum, and the Liber Officiorum, were earlier names for the Goetia itself. This may then place the Goetia well before the seventeenth Century.

Theurgia-Goetia: Theurgy literally means High Magic, the tradition which deals with the methods of working with good spirits, especially the conjuration of 32 Ariel Spirits and their servants, who govern the points of the compass.

Pauline Art (Ars Paulina): The third book is called Ars Paulina, or The Art Pauline (The Pauline Art), and deals with the Zodiac, the planets and the related angels and spirits and is divided into two parts:
The first part deals with twenty-four Angels who rule the hours of the day and night and the angels are listed with several serviant Angels.

The second part concerns the finding of the Angel of the degree of one’s own natal Ascendant, your Sun and Moon angels which are so important in the Pauline Art. Your moon angel is therefore reputed to hold the mysteries of one’s destiny, career and fortune. The text ends with the full invocation of the petitioners Holy Guardian Angel.

Pauline Art was revealed to the Apostle Paul after he had ascended the third heaven, and was then delivered by him at Corinth. Again the true date of publication is not known, current versions appear to have been published around the year 1641. Possibly a precursor of, or inspiration for, Dr John Dee's Heptarchia Mystica.

Almadel of Solomon: The fourth book deals with the evocation of the angels of the four "Altitudes" which has been interpreted as the angels of the four cardinal points. These angels also rule the equinoctial and solstice points, the seasons, and the signs of the Zodiac.
The fourth book also introduced the Almadel a magical technique of using a wax tablet, to contact the celestial spirits. In the production of the Almadel, correct colours of the angels had to be applied to be successful.. The fourth book has a major effect upon Dr. John Dee (circa 17th Century), which he developed into his renowned “Enochian” or Angelic system of magic.

Ars Nova (The New Art): The fifth book is concerned with prayer and orations revealed to him (Solomon) by the Archangel Michael.

The Red Book of Appin: (Circa 1640):

Translated by Scarabaeus, but the date of the original manuscript is unknown. The Grimoire, primarily a dark Grimoire, is in two parts. The first part concerns the requirements to become an adept who follows a wizard (evil spirit) who initiates the adept into the secrets of the book. The second part of the book introduces Superior Demons and evil spirits together with their seals and invocations.

An extract from the actual books Preface:

Some say that The Red Book had been dictated by Vlad Tepes himself to some
monk Kirill. If it is so or not, we cannot say, but the devil-worshipping of the great
romanian general is an unquestionable fact, which no serious black adept can deny.
It is well known that this document, enwrapped in blood-red leather of some unknown creature (according to rumors , that was one of lower demons, invoked by Vlad specially for this purpose), was kept by the english merchant Joseph Appin (from this comes the title of the book), who died in 1689 and bequeathed to bury it together with him.

Having accomplished their father`s behest, two of his sons afterwards digged his
grave out in order to get the access to the source of terrible transcendent knowledge, but
found no book there.

It is possible that the book had been stolen by some offspiring of Vlad, and since
then it was imparted from father to son until the year 1869, when it got into the hands of
the Hungarian secret community <Tremalosh>, which afterwards turned to one of
branches of the Great Black Lodge under the abbreviation A.C.C. The copy had been
imparted to the Pontiphic of the Lodge Johan Kellenheim in 1901 and translated to
polish and German.

The further destinity of the original is unknown. It`s written in the purest version of
the enochian language, in comparison with which the language of John Dee is just a
pitiable senseless murmuring, and not with enochian symbols but with latin letters,
which confirms the version of writing it by the monk, unfamiliar with the Heavenly

Semiphoras und Shemhamphoras Salominis (Shemhamphoras): (Circa 1686 CE):

A Hebrew manual of magic the Semiphoras und Shemhamphoras Salominis is the title of a 1686 occult book attributed to King Solomon printed by Andreas Luppius and edited by Johann Scheible in 1846. Its text cannot be traced to an earlier date, but it is possible that it is a late medieval manuscript, the title being mentioned among grimoires by earlier authors such as Johannes Hartlieb.

The title is probably a corruption of the Cabbalist term shem hammephorash "the distinctive excellent name", viz., the divine name YHWH.

The much of the text has been drawn from Corneius Agrippas works, pseudo-Agrippa, Jewish Magic and the Sixth and Seventh Books of Moses. "The Seven Semiphoras of Adam" and the "The Seven Semiphoras of Moses" closely match book 7 of the Liber Salomonis.

The Book of the Sacred Magic of Abramelin the Mage: (Circa 1700 CE):

Translated by S. L. Mathers, who indicates that the text was probably produced between the end of the seventeenth and beginning of the eighteenth centuries.

The Book is divided into three parts. The first part gives detail about Abraham the Jew, who is the author of the book, who lived during the years 1368 -1437 CE. According to Abraham he produced the book for his son, after being given the secrets during his travels in Egypt by Mage called Abramelin.

The second part gives the aspirant magician detailed instruction on a purification process that the Magician must undergo prior to invoking his Guardian Angel. Having contacted and communicated with your Holy Guardian Angel, Abraham assures the Magician that having secured this contact and assurance from his angel he may the summon and control certain demonic princes such as Astarot, Belzebud and Lucifer, to name a few.

The final part is a comprehensive collection of magical squares which has the unique ability to command certain spirits to perform what the specific task of the square has been designed to achieve.
The Grimoire of Pope Leo French (Enchiridion Leonis Papae): (Circa 1749):

The Grimoire of Pope Leo is a French Grimoire written in 1749 that claims to be authored by Pope Leo, although this claim in not substantiated.

We have little information concerning the background of the Grimoire

The Black Pullet (The Science of Magical Talismans): (Circa 1790 CE):

This Grimoire is unique from the perspective that its main purpose is to introduce the Magician to the “science of magical talismans and rings". Apparently the Grimoire was written in the late 18th Century by a French Officer, but its actual origin is unknown.

During one of Napoleon’s campaign in Egypt, the French Officer managed to survive an attack by Arabs apparently near one of the pyramids, which one was not identified. The Grimoire then explains that from the pyramid, appears an old man, who takes the French Officer into a secret chamber, were he attends to his wounds. Once recovered the old man discloses the secrets of this Grimoire.

The Grimoire describe the various rings and talismans and what may be achieved by their application. The talismans assure the individual the use of unique powers such as proficiency in all spoken languages, the power to discover hidden secrets, and invisibility.

The ability to master this “Secret Science” the Magician is granted the ability to conjure a Hen that lays Golden Eggs, along with the power to discover hidden treasures, a source of unlimited wealth!

Some have associated the Black Pullet is another Grimoires, The Red Dragon (or The Grand Grimoire).

The Magus (Celestial Intelligencer): (1801 CE):

Produced by Francis Barrett, and first published in 1801 this work was to be the basis of teachings that Barrett use in his occult school, he ran with the ultimate intention of establishing an occult order.
Much of the contents of the Magus is taken directly from De occulta philosophia libri tres (Three and Fourth Book About Occult Philosophy,) by Cornelius Agrippa, including the Magical Elements (Heptameron). And other sources as indicated by Barrett himself:

"we have collected out of the works of the most famous magicians, such as Zoroaster, Hermes, Apollonius, Simon of the Temple, Trithemius, Agrippa, Porta (the Neapolitan), Dee, Paracelsus, Roger Bacon, and a great many others...."

The Magus actually comprised of two main volumes covering the main occult work with the third volume being a biographical section. It is not certain if Barrett intended the inclusion of this volume or if it was added by the printer. Today it is available as one volume.

Transcendental Magic (Various Texts): (Circa 1830CE):

Eliphas Levi (the pen name of Abbé Louis Constant, 1810-1875), French occultist whose works have been appraised as being highly interesting, but lacking accuracy.

Levi is well know for four main books, The Dogma and Ritual of High Magic, A History of Magic, Transcendental Magic and the The Key of Great Mysteries, and other occult books. Levi "believed in the existence of a universal 'secret doctrine' of magic throughout history, everywhere in the world."
In The Dogma and Ritual of High Magic, Levi devoted 22 chapters to the 22 trump cards, or Major Arcana, of the tarot. He linked each to the letters of the Hebrew alphabet, and to aspects of God.
Levi’s most well known work covers Transcendental magic which is a far more practical from text an occult perspective than Levi’s other works. The work is split into two parts. Part 1 covers theory, and examines traditional interpretations of magic and religion. Part II covers the practical aspects of ritual magic.

His other works are:

Clefs Majeures et Clavicules de Salomon
Dogma et Rituel de la Haute Magie Part I
Dogma et Rituel de la Haute Magie Part II
Elements of the Qabalah
The Conjuration of the Four Elements
The Key of the Mysteries
The Magical Ritual of the Sanctum Regnum.

The Sixth & Seventh Books of Moses: (Circa 1849):

Of the books ascribed to Moses the manuscripts know as the Sixth and Seventh books of Moses in particular important to the occultist.

This was a German magical Grimoire first published in Stuttgart in 1849, with an English translation of the Books first appeared in New York in 1880. Subsequent reprints have suffered from a number of deficits, poor editing and poor reproduction of the drawings and Hebrew lettering. Therefore a caution is given to those that intend to apply the principle of the Grimoire.

It teaches how to conjure spirits, how to make and use healing amulets, charms and talismans. Contains over 125 seals reputed to have been used by the Egyptians.

These Books became extremely popular in the Americas particularly amongst Dutch and German communities, reaching even to the West Indies where it became entrenched into American folk magic and voodoo.

Oupnekhat. (Circa 1882 CE):

According to Lewis Spence in An Encyclopaedia of Occultism, the Oupnekhat or Oupnekhata (Book of the Secret) is a work written in Persian providing the following instructions for the production of wise (Machqgui) visions. These vision will unite the practitioner with Brahma-Atma or the Divine
Spence also suggests that this book is possibly a revision of one of the Hindu Upanishads.

Oupnekhata and was introduced into Europe probably from a nineteenth-century German translation titled Das Oupnekhat; die aus den Veden zusammengefasste Lebre von dem Brahm in 1882. However, there are some who believe that it was derived from an earlier Latin edition of 1801.

The Grimoire of Armadel: (Circa 1890):

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.”


Compiled: Some from actual Grimoires, book reviews, reader contributions and various other sources too numerous to mention.

If you would like to contribute please email your comments and we will include.

Copyright © 2009 - 2022. - Archangels & Angels. All Rights Reserved.