“She is VENUS on High, a name given to me by the Stars.
Soon to be a Stygian sojourner, she appears when the HORN sounds.
The subjugated Dæmon groans under the strength of the SIGN.
Well done! As the victor, infused with glory, you return from the enemy.”
I’ve been fascinated with the Consecrated Little Book of Black Venus ever since I first came across it, but my interest shifted from a merely scholarly appreciation to a sorcerous desire to work it only recently. A confluence of events over the past several months continued to surface it to my attention. The first instance was during a conjuration of the archangel Anael using Trithemius’ Drawing Spirits into Crystals, in which the text was directly cited during my questioning of the spirit. Though I had not mentioned this experience to Salt, I later found out that he had been transcribing me a copy of the Libellus, or Tuba Veneris during Venus hours as a gift for when I last visited him in England.
Upon my return Toronto, I immediately set myself to work planning how I would undertake the operation. As a part of this blog, I intend to chronicle my journey with the Tuba Veneris in its various stages, focusing primarily on the preparation of the tools necessary for the ritual and then, if the operation is successful, providing further insights where possible given the necessary secrecy involved with all spirit conjuration.
Let us begin with the book itself. A short text, written by its own account in 1580, its authorship is attributed to John Dee; though there are many reasons to doubt this. The writing itself does not resemble any of his works, it does not contain his enduring Christian and scholastic undertones, its methodology is unlike that of his other magic, and its dating and place of writing do not align with Dee’s own diaries of where he was. Similarly, he never references the text at any point in the future. At the same time, its dating does place it within his lifetime, and especially during the years in which he was not so famous or remarkable as to warrant pseudepigraphal attribution in the manner of Solomon, Cyprian, or Faust. While Dee’s authorship of the text is neither conclusively proven nor disproven, the ambiguities are significant enough that the Tuba Veneris‘ author is usually referred to as Pseudo-Dee.
The grimoire details how to summon six demons ruled by the planet Venus, also referred to as Anael. Unlike grimoires like the Goetia, these spirits are not distinguished by their particular talents, abilities, and offices, rather they are addressed as a single unit who can accomplish a wide variety of tasks. Examples given include finding hidden treasures, navigating, trade, war. The reader is reminded that “practice and experience will teach a lot”, encouraging one to test the demons. Its magic, unlike Dee’s angelic practices, is “nigromantic” in the sense that it deals with the forceful compelling and binding of the demons. The names of the spirits are: Mogarip, Amabosar, Alkyzub, Belzazel, Falkaroth, and Mephgazub—and their seals, as noted by Teresa Burns, to a certain degree share elements of the Olympic spirits from the Arbatel.
Before one may undertake the operation, five main tools must first be constructed. These are:
- The Seal of Venus
- The Horn of Venus
- The Magical Circle
- The Book of Venus
- The Seals of the Spirits
The Seal is inscribed with virgin steel instruments on a double-sided copper hexagram during the day and hour of Venus on the new moon, after sundown. It is consecrated with the smoke of verbena, myrtle, and musk, and is then wrapped in linen and buried in the same hours next to a flowing body of water, from which it is recovered on the following night in the Venus hour.
The famous “Tuba Veneris” or Horn of Venus is made from the horn of a living bull, removed during the day and hour of Venus, which is then purified in Vitriol dissolved in vinegar. Once it is washed, the characters given are inscribed using the same steel instruments during the same times, consecrated in the same smoke, and then buried together with the Seal and recovered in the same fashion. The conjuration itself during the evocation of the demons is spoken entirely through the Horn.
A circle which protects the magician is also created during the hours of Venus. The exact materials can vary, with the text suggesting drawing it with a sword or staff in dirt, with a chalk on the floor, or with ink on parchment. I would prefer mine to be fairly durable, so I am likely going to be using a thicker cloth or canvas that can be rolled and stored away when not in use. This is especially as the text instructs to conjure the spirits in a “Safe place free from all human disturbances, either in a building, or better in a Forest or at an isolated and deserted crossroads”. I plan on performing the operation at a dirt crossroads in a forest whose land spirits I have been offering to for some time. The circle is also smoked in the incense and then stored away. It, along with the seals, are the only tools not buried.
The seals of the six demons are made in green wax, similarly consecrated in the smoke though not buried. In the operation, if the demon refuses to cooperate, the magician is told to heat the Seal of Venus (which you are normally wearing over your breast) in the coals of the censer or a candle and then place it over the wax seal so that it melts; this pains the spirit who will beg mercy and relent. Again, these are not buried, rather preserved until the summonings.
Lastly, the Book itself is created. Made from parchment, the text is reproduced (with a few modifications given in the instructions), and is christened the proper “Little Consecrated Book of the Black Venus”. The book is written with a dove feather and virgin ink, again only in the hours of Venus, and then consecrated with smoke, baptized in Vitriol water, and prayed over through the authority of Anael. It is finally wrapped in a green or red cloth and buried with the Seal and Horn in the same way.
Currently, my Book is completed though not yet consecrated. I plan on engraving and fully consecrating the Seal of Venus this coming new moon at a minimum; if I manage to do the same for the Horn, then I will bury them together by a nearby stream as per the text’s instructions.
Teresa Burns and Nancy Turner’s translation of the Tuba Veneris can be found at the following Journal of the Western Mystery Tradition page: [link]. The images in this post were sourced from Jeffrey S. Kupperman’s recreations also published in the same translation.
3 thoughts on “Libellus Veneri Nigro Sacer (Pt 1): First Thoughts”
Amazing! This is my first time hearing about this grimoire and I’m very excited to see what results will come out of your conjuration of its spirits. To summon the demons through an enchanted mouthpiece seems to be unique to this grimoire, if I’m not mistaken. Since everything is meticulously crafted only in Venus hours, including the written words in the Book, perhaps the goal of this is to “charge” your spoken words with Venusian authority in order to subjugate them into manifesting? What are your thoughts?
Also in regards to the Book, is there going to be any use for the rest of the pages in the book following the transcription of the grimoire?
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Thank you! I’m surprised that we don’t see it worked very often, considering that it’s not only quite slim but the required materia and tools are not so difficult to obtain. I’m looking forward to the results as well, I intend to carry out the procedure to the letter so I am hopeful that the spirits will arrive as written. My preliminary divinations have been exceedingly positive.
One thing I certainly plan to question the demons about is the nature of the book itself and its origins, the internal logic of the procedure, and so on. I intend to set them to work immediately to test their abilities, of course, this isn’t merely a scholastic curiosity. But never the less given the text’s enigma I am still curious as to what they would reveal. I can only guess at this time as I have yet to actually manifest the demons, but it does strike me that the operation is invested in the authority of Anael as the master of these spirits, and speaking the conjuration directly through her own Horn quite literally amplifies your voice throughout the planes such that they cannot fail to hear them.
The rest of the Book’s pages will be saved for teachings that the demons provide, records of their pacts, and so on. As I continue to test each of the six I’m sure it will fill out nicely with what they reveal about their identities and abilities.
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There is also the Sworn Book of Honorious which uses a consecrated Whistle to conjure spirits; but being a whistle one doesn’t speak the conjurations into it as they do in the Tuba Veneris.