Image for The Magical Ring - Empirical Hermetics

solomonic ring ADD.jpg

This image of the “Solomonic Ring” is my own adaption, being done by my hand (obviously) and is based on the illustration of the Solomonic ring found in Harleianus 5596, folio 8v, which has been published both in Ioannis Marathakis’ The Magical Treatise of Solomon (Hygromanteia as well as Dr. Stephen Skinner’s Techniques of Solomonic Magic. I have made slight alterations, including the addition of the barbarous names from Parisinus Gr. 2419 of the National Library of Paris. They are:

Koliron, Sabaoth, Bianem, Elloa, Sougeo, Akro

Masterwort and Motherwort are herbal expressions of Mars and Venus, also expressed by the pentagram and septagram, which can be seen together in the image of Joseph von Hammer-Purgstall's Mysterium Baphometis Revalatum, within the Leaving Idealism Empirical Hermetics presentation. In that video I mistakenly call the septagram of Venus a hexagram.

These figures of Venus and Mars are expressed in the Greek daimons Athena and Ares, as well as the daimons of many other times and places. I chose to note these two here because in the Greek Magical Papyri (PGM), specifically PGM IV. 2967 - 3006 it says, “…and give us power as Ares and Athena do”.

Athena is a goddess of war, of strategy, tactics, and diplomatic negotiating. The ring is to be made from a silver coin depicting Athena holding an olive branch (which we know from the Wand Wood blog post corresponds to Ares) and wielding a shield. This coin is the Standing Liberty Quarter. The band is iron, marked on each shoulder by the martial pentagram. This as a whole is representative of Venus in Ares.The description of Proclus of Athena bearing an ax is extremely interesting given the imagery of Ares Decan 1.

I walk you through the making of the ring in a step-by-step video you can find here.

We are told that Solomon’s power over the spirits came from the magical ring. It is as well said to protect the operator from the stinking fumes and the poisonous breath of a number of daimons.

It is to be consecrated in the fumes of masterwort and motherwort, while this prayer is said over it:

You are the things that are, that will be, and that have been. No one has ever laid open the garment by which you are concealed. The fruit which you brought forth was the Sun.

— Proclus wrote that the adyton of the temple of Neith in Sais carried this inscription
Daughter of aegis-bearing Jove, divine,
Propitious to thy vot’ries prayer incline;
From thy great father’s fount supremely bright,
Like fire resounding, leaping into light.
Shield-bearing goddess, hear, to whom belong
A manly mind, and power to tame the strong!
Oh, sprung from matchless might, with joyful mind
Accept this hymn; benevolent and kind!
The holy gates of wisdom by thy hand
Are wide unfolded; and the daring band
Of earth-born giants, that in impious fight
Strove with thy sire, were vanquish’d by thy might.
Once by thy care, as sacred poets sing,
The heart of Bacchus, swiftly-slaughter’d king,
Was sav’d in aether, when, with fury fir’d,
The Titans fell against his life conspir’d;
And with relentless rage and thirst for gore,
Their hands his members into fragments tore:
But ever watchful of thy father’s will,
Thy pow’r preserv’d him from succeeding ill,
Till from the secret counsels of his sire,
And born from Semele through heav’nly fire,
Great Dionysius to the world at length
Again appear’d with renovated strength.
Once, too, thy warlike axe, with matchless sway,
Lopp’d from their savage necks the heads away
Of furious beasts, and thus the pests destroy’d
Which long all-seeing Hecate annoy’d.
By thee benevolent great Juno’s might
Was rous’d, to furnish mortals with delight:
And through life’s wide and various range ‘tis thine
Each part to beautify with arts divine:
Invigorated hence by thee, we find
A demiurgic impulse in the mind.
Towers proudly rais’d, and for protection strong,
To thee, dread guardian, deity belong,
As proper symbols of th’exalted height
Thy series claims amidst the courts of light.
Lands are belov’d by thee to learning prone,
And Athens, O Athena, is thy own!
Great goddess, hear! and on my dark’ned mind
Pour thy pure light in measure unconfin’d;
- That sacred light, O all-protecting queen,
Which beams eternal from thy face serene:
My soul, while wand’ring on the earth, inspire
With thy own blessed and impulsive fire;
And from thy fables, mystic and divine,
Give all her powers with holy light to shine.
Give love, give wisdom, and a power to love,
Incessant tending to the realms above;
Such as, unconscious of base earth’s control,
Gently attracts the vice-subduing soul;
From night’s dark region aids her to retire,
And once more gain the palace of her sire:
And if on me some just misfortune press,
Remove th’affliction, and thy suppliant bless.
All-Saving goddess, to my prayer incline!
Nor let those horrid punishments be mine
Which guilty souls in Tartarus confine,
With fetters fast’ned to its brazen floors,
And lock’d by hell’s tremendous iron doors.
Hear me, and save (for power is all thy own)
A soul desirous to be thine alone.
— Proclus' Hymn to Athena