The Lesser Key of Solomon ... by Susan Stokes-Chapman

During the 18th century, Europe witnessed a growing fascination with the occult, fuelled by a mix of Renaissance magic, medieval mysticism, and Enlightenment-era curiosity. Among the most infamous grimoires of this period was The Lesser Key of Solomon, also known as Lemegeton Clavicula Salomonis. The grimoire was a compilation of earlier magical texts, attributed to King Solomon, and believed to contain powerful knowledge on summoning spirits, commanding demons, and seeking divine wisdom. While its origins trace back to the 17th century (mostly from materials that were written two centuries earlier), its influence remained strong well into the 1700s as secret societies and individual scholars sought out 'forbidden' knowledge.

The Secret Seal of Solomon

The Lesser Key of Solomon is divided into five books: Ars Goetia, Ars Theurgia-Goetia, Ars Paulina, Ars Almadel, Ars Notoria. Each detail different aspects of spiritual and supernatural interactions which reflect a blend of medieval demonology, Renaissance angelology, and astrological influences, all of which remained relevant in 18th-century esoteric circles.

The most famous part of The Lesser Key of Solomon, the Ars Goetia, describes 72 demons, their ranks, abilities, and the rituals needed to summon and control them. Each demon, from powerful kings to lesser-ranked spirits, could grant knowledge, wealth, or other supernatural favours ... if properly compelled. The practice of Goetic magic, though condemned by religious authorities, persisted underground, with some scholars* believing that these spirits could be harnessed for both good and evil.

The 72 Demon Sigils

Ars Theurgia-Goetia deals with a different class of spirits, often regarded as more neutral than those in the Ars Goetia. The spirits of the Ars Theurgia-Goetia were believed to inhabit the elements and could be summoned for guidance and assistance. While demonologists of the time such as Antoine Augustin Calmet (1672-1757) debated their exact nature, many viewed them as intermediaries between angels and demons.

The Ars Paulina was named after the apostle Paul. It divides spiritual beings according to planetary hours and the zodiac, with the first part describing angels governing different hours of the day, and the second describing zodiacal angels, each associated with specific astrological influences. Astrology played a crucial role in 18th-century mysticism, and this section provided a structured method for summoning the celestial forces.

In Ars Almadel, the magician is instructed on how to create the “Almadel,” a wax tablet used to communicate with angels from the four cardinal directions. These angels were believed to grant divine wisdom and guidance, making this part of The Lesser Key of Solomon more closely aligned with religious mysticism than with demonic magic.

Finally, the Ars Notoria, unlike previous sections, focused on prayers, meditations, and sacred orations meant to enhance memory, wisdom, and eloquence. Many scholars in the 18th century viewed this book as a way to access divine knowledge without engaging in dangerous spirit summoning. It was particularly popular among those who sought intellectual enlightenment rather than supernatural power.

Due to the secretive nature of such studies, and the stigma around demonology, direct citations from these aforementioned scholars are rare. However, it is widely assumed that The Lesser Key of Solomon was a text referred to or at the very least known by *18th century figures such as Emmanuel Swedenborg (1688-1772), Alessandro di Cagliostro (1743-1795), Ebenezer Sibly (1751-1799), Martinez de Pasqually (1727-1774), and Francis Barrett (1774-unknown).

It was Francis Barrett who became my first occultist inspiration for my sophomore novel THE SHADOW KEY, an idea I'd harboured since 2006. While Francis himself ultimately did not end up in the novel, his own occult text The Magus, (London, 1801) and his references to The Lesser Key of Solomon became imperative to the recasting of the occult aspects of my novel. It led me to creating an 18th century scholar of my own named Julian Tresilian, who has a copy of The Lesser Key of Solomon in his extensive bookcase, and though THE SHADOW KEY is of course fiction, collectors such as he typically had no qualms in keeping the Solomonic volume close at hand. Despite being viewed as a dangerous book of black magic or as a misunderstood spiritual text, its legacy endured throughout the 18th century and beyond; even today, this grimoire continues to inspire literature, art, and popular culture. In the 1700s, as now, the quest for hidden knowledge - whether divine or demonic - remained a powerful force in human history.

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I explore 18th century occult thinking in my second historical novel The Shadow Key, publishing in paperback in February 2025. You can order a copy by clicking the image below:

www.susanstokeschapman.com

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