Picatrix

By Miskatonic University Press

The Ancient Tome of Astral Magic - Newly Translated

Step into the enigmatic realm of the "Picatrix", the legendary grimoire that has whispered through the corridors of time, offering the mysteries of the cosmos to those who dare to look within its pages. Newly translated, this ancient manu

• Language: English
• Publisher: Miskatonic University Press
• Release date: Apr 12, 2024
• ISBN: 9783911031103

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PICATRIX

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MISKATONIC UNIVERSITY PRESS

2024

Prologue

To the praise and glory of the Highest and Almighty God, whose domain it is to reveal to His predestined the secrets of the sciences, and also to illuminate the learned scholars of the Occident, who lack the books published by the ancient philosophers, Alfonso, by the grace of God the most illustrious king of all Spain and Andalusia, commanded this book with utmost zeal and utmost diligence to be transferred from Arabic into Hispanic, whose name is Picatrix. However, this work was completed in the year of the Lord 1256, of Alexander 1568, of Caesar 1295, and of the Arabs 655. For the wise philosopher, noble and honored Picatrix, compiled this book from 200 books of philosophy and more, which he named after his own name.

In the name of the Lord. Amen. Here begins the book which the wisest philosopher Picatrix composed in the necromantic arts from very many books. As the wise man says: the first thing we must do in all matters of the world is to thank God. Therefore, I say that He be praised because from His light secrets are revealed and hidden things are made known, and from His power all miracles are done, and in Him all petitions and all sciences are calculated, and days from nights are divided by His command, and from His virtue all things were created from nothing until they are repaired, and by His power all creatures are renewed and in Him according to their nature are governed. Moreover, He is powerful, and through Him all things are renewed through generation, and He is not involved with other things nor separated from them because He does not have a determined place nor is He outside of it; for He is the place Himself. All the tongues of this world cannot tell of His works nor explain His powers; His wonders indeed are infinite, and nothing is new to Him. Therefore, let Him be praised, and we obey Him and His prophets and saints who were illuminated by His command in the world and showed ways to men, by which they may attain the sciences and wisdoms of God. Therefore, let us ask Him that He may receive us into His grace and reward us and lead us to His eternal glory. Amen.

O you who seek to comprehend the sciences of the philosophers, and to know and peer into their secrets, first seek and strive to understand the great wonders of the art, which they have placed in their books, and desire to discern the marvels of the science of necromancy. Firstly, you must know that the philosophers have concealed this science and have not desired to disclose it unto mankind; yea, they have veiled it with all their might, and whatsoever they have spoken thereof, they have spoken with hidden words, with signs and similitudes, as though they spake of other sciences. And this for their own honour and goodness, for if this science were laid bare unto mankind, it would confound the universe. And for this reason, they spoke of it in figures, that none might attain unto it save he be illuminated in science as they were. And therefore in all their concealments, they have given ways and rules by which the wise may attain unto it, and profit in all that they desired to speak covertly. For which reason I have compiled this book, and intend herein to explain the ways and paths of this science, and to gloss inasmuch as the wise of this science have spoken, and to show that which they have concealed in their books with strange words, by lighter words and ways.

But I pray the highest creator that this our book may come into the hands only of the wise, who may understand whatsoever I shall say therein and hold it in good, and who whatsoever he shall work therein, may work for good and for the service of God.

This book, however, is divided into four books, and each of them is divided into its parts. For in the first book is treated the being of the heaven and its effect by reason of the images that are therein. In the second, he speaks generally of the figures of the heaven and the motion of the eighth sphere, and of their effects in this world. In the third, of the properties of the planets and signs, and shows their figures and forms in their colour, and how one may speak with the spirits of the planets, and many other necromantic matters. In the fourth, of the properties of spirits, and of those things that are necessary to be observed in this art, and how it is aided by images and fumigations, and also by other things.

Book I

Here follow the chapters of the first book.

Chapter One: Concerning the science of knowing in which degree you are.

Chapter Two: What necromancy is, and what its property.

Chapter Three: What the heaven is, and of what matter it is.

Chapter Four: Concerning general propositions and compositions of the heavens for making images.

Chapter Five: Concerning examples of propositions and those things we need for making images.

Chapter Six: In which degree each thing is in the world and how it is known that man is a lesser world and is similar to the greater world.

Chapter Seven: In which degree each thing of the world is, and concerning many other profound things hidden by the wise, which we intend to reveal in this our book.

Chapter One

Concerning the science of knowing in which degree you are.

Know, O dearest brother, that the greatest and noblest gift that God has bestowed upon the men of this world is knowledge, for through knowledge is attained the understanding of ancient things and those that are the causes of all things of this world, and which causes are more proximate to the causes of other things, and how one thing has congruency with another. And because of this, all things that are, and how they are, are known, and how one thing after another is elevated in order, and in which place He who is the root and principle of all things of this world exists, and by Him all things are dissolved, and through Him all things, both new and old, are known. For He is truly the first, and nothing in Him is lacking, nor does He need anything since He is the cause of Himself and of other things, nor does He receive qualities from another. He indeed is not a body, nor is He composed from any body, nor is He mixed with anything else outside of Himself but is wholly in Himself.

And therefore, He can only be said to be one. And properly He is one truth and a unique unity, and through His unity each thing has unity. And He is the first truth nor does He need another truth; each thing receives truth from Him. For all things without Him are imperfect; for He alone is perfect. Nor is truth perfect without Him nor unity; only His truth or unity can be said to be perfect. All things are under Him, and from Him truth and unity, generation, and corruption, as from their cause, are received. And because of this, it can be known which part, and how, and in what manner each thing receives from the aforementioned. For He alone knows the order and degree of the generation and corruption of all creatures, and which of them are first, and which are middle, and which are last; and that the last are the causes of their corruptions, and that they themselves are not the causes of generation in anything; and that the middle have a cause in their corruption and they themselves are the causes of the corruption of all existing things under them. And the first of them is the cause of the generation and corruption of all other things existing under it, and that there is nothing higher and more perfect that is the cause of its generation and corruption. Nor is there anyone beside Him who can know perfectly the order of created things, how and in what manner the last are elevated after comparison of one to another so that they may have congruency with the first, and also descend from the first in order so that they may have congruency with the last. For He alone is the first perfect philosophy and the science of truth.

And know that to know is the highest and noblest thing, and you should study daily in God - namely in His commandments and in His goodness - because science, sense, and goodness proceed from Him. And His spirit is a noble and high light. And he who intends to study in Him should despise the things of this world, for they have an end and there is no stability in them. And from Him, as from the high world, the spirit of man descends; and therefore he should desire to return to his place whence he came and where his root was. And there he will know what the world is and its effect, and how it was made by its creator. And the cause of knowing these things is true wisdom. And know that He, God, is the maker and creator of the whole world and of all things existing in it and that this world and all things existing in it were created by the Most High.

And the reason for this is too profound and strong to comprehend; and that which can be comprehended from it is had with study and science. And this is the greatest gift that God Himself has given to men, that they study to know and to understand. For to study is to serve God. And note that knowledge has three properties, of which the first is that it always acquires and never diminishes, the second that it always elevates and never degrades, the third that it always appears and never hides itself. It also has three strengths, of which the first is that it causes contempt for the things of this world, the second that it acquires good morals, the third that it adds nothing except what it itself wills and loves, and seeks that with reason and will.

Wherefore, know that this secret, which we purpose to unveil in this our book, cannot be acquired unless knowledge be first obtained. And he who seeketh to acquire knowledge must devote himself to the sciences and scrutinize them in order, for this secret can be held only by the wise and the student in orderly science. However, within this secret lieth great purity, with which you may  avail yourself mightily.

Chapter Two

What necromancy is, and what its property.

Know that this science is named necromancy. We call all things necromancy which man operates and from which senses and spirits do follow that operation through all parts and for the wondrous matters wherein they operate, that the sense may follow them by meditating or admiring. And these are difficult to the intellect by reason of the senses and are hidden from sight by their similitudes. And this is because they are potencies divine for things set before them, for proceeding to the aforesaid; and this science is exceedingly profound and strong to the intellect. And part of this science is in practice because its works are from spirit to spirit, and this is in making things similar which are not of essence. And the composition of images is spirit in body, and the composition of alchemy is body in body. And generally, we say necromancy for all things hidden from the sense and which the greater part of men do not apprehend how they are done nor by what causes they come. And the wise call images Telsam, which interprets as violator because whatsoever the image doth, it doth by violence, and for overcoming it doth that for which it is composed.

For the work of victory, it doth by arithmetical proportions and influences and celestial works. They are composed of proper bodies to fulfill the aforesaid, and this in opportune times; and by fumigations by which they are fortified, spirits are drawn to these images. And to know this is likened to elixir which overcomes bodies and by altering them reduces them to other bodies more pure; and thus images do which do all things by violence. And similarly operates venom which, coursing through bodies, by altering them reduces them to its nature, for which reason the body is converted into another body by the force of the composition existing in it. And know that the property of the lye which is called elixir is composed of earth, air, fire, and water. And these four strengths are joined in it and are reduced to its property and nature, because lye when it enters and penetrates into whatsoever body, it spreads its parts that it may be more lightly altered and more readily obey and be transmuted into its governance. And similarly, elixir doth the same in alchemy because it lightly converts bodies from one nature into another nobler, first by covering spirit, hardness, and harshness, and by taking away sound and filthiness. And this is the secret of elixir according to the ancient wise.

And this name elixir interprets as a strength which breaks other strengths by overcoming and transmutes from one property to another until it reduces it to its likeness. And elixir cannot be unless it be composed of animals, trees, and vegetables, and of minerals for one part of the composition as they say who say that it is likened to the world. And the world is composed of those things which we have said; and similarly, elixir ought to be composed of these similar things because each part of it receives one into another and one enters into another for which reason trees cannot stand by themselves nor other vegetables nor can animals stand without vegetables. And similarly, minerals need cooking and the force of fire with humidity and the force of air; and then it is fulfilled. And this we find in the book which is named the Book of Ordinations. Now, however, let us return to our purpose.

And I declare that necromancy is divided into two parts, namely theoretical and practical. The theoretical is the science of the locations of the fixed stars, for celestial figures and forms of the heavens are composed from them, and how they cast their rays upon the moving planets, and to know the figures of the heavens when they intend to create that which they seek. And herein is comprehended all that the ancient sages have said concerning the election of hours and times for the work of images. And know that he who knows how to construct images, knows that the virtue of images consists entirely in the elections of hours and times, to have the proper and suitable constellation for the things for which the images are founded. And also words are one of the parts of necromancy because words have within them the virtue of necromancy. Therefore, Plato says, as a friend becomes an enemy through evil and reproachful words, so through good and amicable words an enemy becomes a friend. And from this it is clear that a word has within it the power of necromancy. And the greatest strength is when many strengths are joined together; and then is the complete virtue of necromancy. And this is the theoretical.

The practical, indeed, is the composition of three natures with the virtue of the infusion of the fixed stars; and the wise call this virtue, and they do not know of what kind it is nor how the aforesaid virtue is joined. But after they are joined together, those that have the aforesaid virtues must have elemental heat; and this is in the fumigation that helps to complete that incomplete virtue. And they must likewise have natural heat; this is for eating. And these two cannot be complete nor can they help without the spirit of man and animal.

And know that necromancy is acquired in one way by acts and works, and in another way by subtlety. But that which is acquired by acts and works is acquired from the mastery which the sage of the world operated from the circle of the Moon and the sage who spoke in the book of Alfilaha as it is said in the same place in the book where it is said that you should take four birds. And the part that is acquired by subtlety is from the works which that sage operated who worked in the movements of the circle of Saturn and also the sage in the movements of the circle of Venus. And these two sages also spoke in the aforementioned book.

And the ancient sages of the Greeks did operate with subtleties to alter sight and to make appear those things which are not. And this they named the science of images, 'Yetelegehuz', which interprets as the attraction of celestial spirits; and this name they impose upon all parts of necromancy. And they had not the power to attain unto this science save through astrology, nor can they excuse themselves from this astrology unless they have at least the science of figures existing in the eighth sphere, and of their motions, and of the other spheres, and of the division of the 12 signs with their degrees and their natures, and qualities of each of the signs, and of the significations of each of them in the matters of the world, and of the parts of each of the planets in those 12 signs, and of the motions of the zodiac, and of other things conjoined with the said, and of the natures of the seven planets, and of the Head and Tail of the Dragon, and of their places in the heavens and of the significations of each of them in the matters of the world, and of the rising and setting of each of the aforesaid for themselves, and of what rising and setting for others, and of the roots of significations, which are the roots of astronomy, and of knowing which of the seven planets shall dominate in the figure, and of knowing their order in that dominion, and of drawing forth the parts of the planets in the zodiac. And these are things without which none may come to the work of this science; and all these things are found in the books of astronomy. And this is what the first sage, who spoke in the aforementioned book 'De Alfilaha', says, where he says: they have raised me above the 7 heavens. He wishes to say that he knew all their motions with their qualities through the force of cognition and sense. And this is what God says when He said: let us exalt him on high. For He wishes to say: let us give him sense and intellect so that he may be able to attain unto the high sciences.

Chapter Three

What the heaven is, and of what matter it is.

Verily, the form of the heaven is spherical, round, and equal upon its surface, and thus are all things which are therein, in their qualities and times; and certain have opined that the heaven appears not round at its qualities at one time. Which is false, for the form of the heaven is its own form and cannot be otherwise, for it is the form of spirit, as if to say that spirit is first and that nothing older exists in the world. For without doubt, that which is first and oldest in the world must have a complete form. Yet the complete form and figure is the circle, for it is the first of figures among all figures and is contained in one line. And nothing of the generation and corruption of the bodies of the world can be in the heaven, and conversely no part of the heaven can be in the generations and corruptions essentially in the world; and this can in no way be unless by force and overcoming.

For the heaven, as we have said, is a round sphere in all its parts and is very equal in its roundness, contained by a circular line, in whose middle is a point from which all lines drawn to the line of its circumference are equal; and that point is called the center. And they say that these lines signify the rays which the stars cast into the world as in the center; and from this is the work and virtue of images, and thus they work. And as we have said, the heaven is a round sphere and contains the whole world in itself, namely by its capacity. And such a sphere has no excess nor place and is a figure remaining in itself; and from it all the powers of spirits are elevated.

And the heaven of the fixed stars is beneath it, and its center is separated from it since its center is the same as the center of the earth. And the nature of the heaven is one nature, and all motions, both of bodies and of nature, follow the motion of the heaven. And all heat is from it; and by this we mean that whatsoever is in the world is through it. And the degrees of the heaven are 360 in the first division, and so many are the figures; and by them all judgments in astrology are divided since judgments also follow the images of the heaven and the heaven is the cause of all operations below.

And the works and powers, when planets are in them, and the aspects and conjunctions which they have with each other of whatever kind of conjunction, and the works of the planets which they have in earthly things in the world are of this kind. For if Saturn be, things that are cold and dry are moved, and if Jupiter, things hot and moist, and if Mars, things hot and dry, but if Venus, things of moderate heat and much moisture, but if Mercury, of weak heat and much dryness, but if the Moon be, things cold and moist are moved, but if the fixed stars be, they are moved by their powers as in the Moon. And when any planet is in any degree of the heaven in which it has power, and the planet itself be manifestly hot and weak in moisture and dryness, and the Sun drawing its virtues, we must judge that this effect will increase and grow. And similarly, if we find that a planet is acting in increasing a thing by its nature and strength, that thing will be stronger and more potent in effect; and if the planet has worked the contrary, it weakens the effect according to the strength of it in that work. And according to this you should understand the effects of the planets and you will not err. And this you should accept in the books of astronomy.

Chapter Four

Concerning general propositions and compositions of the heavens for making images.

Indeed, when the ancient sages wished to craft images, they could not ignore the constellations, which are foundational in the science of imagery and through which their effects are revealed. We, however, intend to speak of the roots of these constellations with which you will be aided in all works of images; and these roots will be the work of the heavens for the effects of the images. But those who seek to create images must first possess knowledge of the equations of the planets and other constellations, as well as the motions of the heavens. Moreover, they must firmly believe in the works they craft in images, that what they do will be truthful and without doubt. They must harbor no doubts about their effects, and they must not do this simply to test or prove whether they are true or not; rather, they should believe them to be true by their very will. Through this, the rational spirit is strengthened and joins that higher power of the world from which the spirit acting in the image originates; and thus, what is sought shall be achieved. However, I wish to teach you one thing that is most necessary for these works, and that is the operation which is mostly about this world. I tell you, do nothing in these works unless the Moon is in a degree suitable and appropriate for the works you intend to do, for in these lower realms, the Moon has powers and manifest deeds that are evident to all. Later, I will tell you the primary conclusions in these acts which will greatly benefit you in these works. But for now, I intend to describe the effects and works of the Moon in terms of its mansions, as all the wise men of India have agreed upon the 28 mansions of the Moon.

The first mansion of the Moon is called Alnath.

It begins at the first minute of Aries and ends at the 12th degree, 51st minute, and 26th second of the same sign. The wise men of India began journeys and took medicines when the Moon was in this mansion. You should place this mansion as the foundation in all images you intend to make for those traveling so that they may journey safely and return in good health. It should also be used as a basis to sow discord and enmity between a man and his wife, and between two friends to make them enemies, and also to sow discord between two partners; similarly, do so if you wish a servant to flee. I will show you the root and foundation that should be observed in all good actions and works: that is, to ensure that the Moon is in a good state and is safe from Saturn and Mars and the combustion of the Sun; and conversely, in every evil work: that the Moon is in the Sun's combustion and either Saturn or Mars, or at least one of them, looks upon it.

The second mansion is called Albotain.

It begins at the 12th degree, 51st minute, and 26th second of Aries and ends at the 25th degree, 42nd minute, and 52nd second of the same sign. In this mansion, craft images when you wish to dig channels or wells, and also to discover hidden treasures, for the abundance of sown wheat, and to destroy buildings of houses before they are completed; similarly, create an image in it to make one man rage against another, and also so that the prison of captives may be stronger and firmer.

The third mansion is called Azoraya.

It begins at the aforementioned degree and ends at the 8th degree, 34th minute, and 2nd second of Taurus. In this mansion, craft an image for sailors to be saved at sea so they may return safely, and for strengthening the prison of captives, and for completing alchemical works, and for all works done with fire, and for hunting on land, and to place love between a man and his wife.

The Fourth Mansion is named Aldebaran.

And it begins at 8 degrees, 34 minutes, and 2 seconds of Taurus, and ends in the same sign, that is, at 21 degrees, 25 minutes, and 44 seconds. In this mansion, you shall make an image to condemn a city, or a village, or any other edifice which you do not desire to endure, that they may go to destruction; and that the lord may abhor the servant, and to sow discord between man and wife, and for the cursing of springs, wells, and those who seek subterranean treasures; and to kill and bind all reptiles and venomous creatures.

The Fifth Mansion is called Almices.

And it begins at 21 degrees, 25 minutes, and 44 seconds of Taurus, and ends at 4 degrees, 17 minutes, and 10 seconds of Gemini. In this mansion, you shall make images to set boys to learning arts and services, and to keep safe those journeying, and that they may return quickly, and that sailors may go safely; and for the improvement of buildings and to destroy the society of two, and to establish benevolence between husband and wife; and this when the Moon is in human signs and ascending, safe from Saturn and Mars and the combustion of the Sun, as we have narrated above in the first mansion. And these are the human signs: Gemini, Virgo, Libra, Sagittarius, and Aquarius.

The Sixth Mansion is named Athaya.

And it is from 4 degrees, 17 minutes, and 10 seconds of Gemini up to 17 degrees, 8 minutes, and 36 seconds of the same. In this mansion, you shall make images to condemn cities and villages, and for placing armies around them, and that the enemies of kings may take vengeance upon them, and to curse harvests and trees, and to introduce friendship between two partners, and to improve hunting on land, and to curse medicines that they may not work for those who take them.

The Seventh Mansion is named Aldirah.

And it begins at 17 degrees, 8 minutes, and 36 seconds of Gemini, and ends at the end of the same. In this mansion, you shall make images to increase merchandise and their profits that they may go well, and to increase harvests, and that sailors may go healthily upon the water, and to establish friendships between friends and partners, and to expel flies that they may not enter where you wish, and to destroy magics; and it will be good to go before the king or any high personage, and to make incline the benevolence of the king or of another lord wheresoever you wish.

The Eighth Mansion is named Annathra.

And it begins at the first degree of Cancer, and lasts up to 12 degrees, 5 minutes, and 26 seconds. In this mansion, it is good to make images for love and friendship, and that he who goes through streets and roads may go safely, and to establish friendship between two partners, and that the prison of captives may be stronger, and to curse and afflict captives, and to expel rats and bedbugs from whatsoever place you wish.

The Ninth Mansion is called Atarf.

And it begins at the 12th degree, 5th minute, 2nd second 26, and ends at the degree 25, minute 42, second 51 of the same. In this mansion, it is good to create images for the damning of harvests, and for bringing misfortune upon travelers and all people seeking to cause harm, and for placing divisions and enmities between partners, and for defending oneself from another man who asks something of him.

The Tenth Mansion is called Algebha.

And it begins at the degree 25, minute 42, second 51 of Cancer, and ends at the 8th degree, minute 34, second 18 of Leo. In this mansion, you shall make images for love between husband and wife, and for the condemnation of enemies and wanderers, and for strengthening the prisons of captives, and for securing buildings and for filling them, and for the goodwill of partners and for assisting each other.

The Eleventh Mansion is called Azobra.

And it begins at the degree 8, minute 34, second 18 of Leo, and ends at the degree 21, minute 25, second 44 of the same. In this mansion, you shall make images for freeing captives, and for placing armies upon cities and villages, and for directing trades and profits therein, and so that travelers may go safely and unharmed upon the roads, and for securing buildings so they are stable, and for increasing the wealth of partners.

The Twelfth Mansion is called Acarfa.

And it begins at the degree 21, minute 25, second 44 of Leo, and ends at the degree 4, minute 17, second 6 of Virgo. In this mansion, you shall create images for improving harvests and plants, and for destroying the wealth of anyone, and for damning ships, and for bettering partners, masters, captives, and servants so that they may be stable and possess good things.

The Thirteenth Mansion is called Alahue.

And it begins at the degree 4, minute 17, second 6 of Virgo, and lasts until the degree 17, minute 8, second 36 of the same. Verily in this mansion, you shall make images for increasing trades and their profits, and for growing harvests, and that travelers may fare well on their roads, and for completing buildings, and for freeing prisoners, and for binding oneself to high men so that one may have good from them.

The Fourteenth Mansion is called Azimech.

And it begins at the 17th degree, 8th minute, second 36 of Virgo, and ends at the same's end. Verily in this mansion, you shall make images for the love of man and wife, and for healing the sick with physic and medicine, and for damning harvests and plants, and for destroying lust, and for damning those traveling upon roads, and for bettering kings so that they may fare well and their kingdoms ascend, and that sailors may go well and safely, and for the friendship of partners.

The fifteenth mansion is called Aigafra.

It begins in the first degree of Libra and ends in the twelfth degree, fifth minute, and twenty-sixth second of the same. In this mansion, indeed, make