Liber Juratus or. The Sworne Booke of Honorius. [1r] when wycked sprites ware . book which we do call The Sacred or Sworn. Book for this cause, for in it is. As the title testifies, students were sworn to secrecy before being given access to this magic text, and only a few manuscripts have survived. Bits of its teachings. Sworn Book of Honorius – LIBER JURATUS HONORII. Text, translation and commentary by Professor Joseph Peterson. Available in two formats. This edition is.

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Edited by Joseph H. 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 Honorii, or the Sworn Book of Honorius

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.

University of Toronto Press,p.

I believe the almost legendary reputation of this work led to the forgery of the so-called Grimoire of Pope Honoriusa ridiculous work so despised by Eliphas Levi and A. According to Lynn Thorndikeit is also known as Liber Sacer or Liber Sacratus by which name it is mentioned at least twice in the thirteenth century.

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 bool liberties with the text. It is however a fine example of the book publisher’s craft, and has become a valuable collectable. 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 sdorn 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 judatus found in the other manuscripts. Variants are of some interest. Note the recurring sound changes: John Dee, in his Mystical Experimentswas 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: Note also that the section ‘On the composition of the Divine Seal’ also occurs in the Hebrew juraths 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 Notoriafor example:. Be present ye holy angels, advertise and teach me, whether such a one shall recover, or dye of this infirmity. 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 juragus on that in Sloanebut with a few corrections based on the description in the jjratus. 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 bok Dei does not occur in Royal, Sloaneor 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 jratus 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 tne 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 swrn is briefly contained 1. The booj 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 lober [book] is called The Sworn Book. In the name off the almighty god o r lorde Iesus christ the trew liuing god.

[Fourth Book or Treatise.]

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 homorius, and some are of the sqorn.

Sworn Book Of Honorius

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, liger, 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 ov His presence. Yet because the soul of man was created with iuratus, 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 jurauts majesty and power, but ever as Adam and the prophets did know him.

Jews, Christians, and pagans. The pagans do sacrifice to the juratuz of the air and of the earth, nonorius 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 swprn in all angels they work imperfectly. Nor can they through their invocations bring hpnorius work to effect, except they believe in Christ. For it is said by the prophet, “when the king of kings and the Lord sworb Lords is come, then shall your annointing cease,” which should never have ceased if they could have wrought blok 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 Magianfor 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 Moseselse 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, Schemhamphorasof 72 letters.

The corrected form is as follows: 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: And below the other in the right angle, these two: And in the same side of the heptagon write this name of the holy angel, which is Casziel.

And in the next side from the right-most, the name of the holy angel, which is Satquiel. Then in the next Samaeland in the next Raphaelafterwards Anaelafterwards Michaelfollowed by Gabriel.

And thus the seven sides of the heptagon will be completed. Then, around that preceding heptagon, make another heptagon, not made like the first, but in such a manner that the one side of it will intersect the previous side of the same. Then make another such heptagon, like the first, whose seven angles touch the seven angles of the second heptagon, and the which should be shown doubled.

Then, in each of the angles of the second heptagon make a cross.

Then, in that side of the second heptagon which goes from the last angle to the second angle of the same, in that part which is above the first syllable of Caszielthis syllable from a sacred name of God should be written: Then, in that side which extends from the first angle of the second heptagon, and continues to the third angle of the same, this holy name of God should be written: Narathand the first syllable, Na should be written in that space of the same side which is above the first syllable of Satquieland the syllable Honoriks in the space which is above the last syllable of the same, and the two letters ‘t,’ ‘h’ made in that place which is in the same side between the side intersecting itself and the third cross.