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The Staff of Solomon

Please note that most informations from that post are quotes from the excellent website: Esoteric Archives: Twilit Grotto.

The Wand is largely quoted in The Great Key of Solomon and in many other grimoires.. 

Early manuscripts of magic (grimoires) have many references to the use and importance of the Wand in western magic. There are two similar ritual implements commonly described in magical literature: The Staff (Latin baculus or bacculus; Italian bastone; French Le baton, bâton) and the Wand (Latin Virga or virgulam; Ital. verga; German Stäbchen; French: La verge; In French manuscripts it's sometimes called Viere, Baguette, Baguette magique, Baguete, or Bagette, also translated as rod.

The Staff is more the size of a walking stick; the Wand is smaller and tapered: -JHP

Here some illustrations:

From Paul Huson: Mastering Wittchcraft:

From Joseph H peterson: Grimorium Verum

Figure 68, from Ad. 10862, fol. 122v.

Figure 68, from Aub24, fol. 17v.

Figure 68, from Bodleian Library MS. Michael 276.

Figure 68, from Ad. 10862, fol. 164v (from Zecorbeni manuscript).

Figures 68 and 69, the staff and wand, from Sloane MS. 1307, fol. 21r.

Figures 68 and 69, the staff and wand, from Lans. MS. 1202, pg. 76.

Sacred names on the wand according to Trithemius (via Francis Barrett, The Magus).

- From The Great Key of Solomon:

The staff should be of elderwood or cane(10); and the wand of hazel(11),in all cases the wood being virgin, that is of one year's growth only. They should each be cut from the tree at a single stroke, on the day of Mercury, at sunrise. The characters shown should be written or engraved thereon in the day and hour of Mercury (12).

This being done, thou shalt say: - (?)

ADONAI, most holy, [EL, most strong],(13) deign to bless and to consecrate this wand, and this staff, that they may obtain the necessary virtue, through thee, O most holy ADONAI, whose kingdom endureth unto the ages of the ages. Amen.

After having perfumed and consecrated them, put them aside in a pure and clean place for use when required.

Omega Artworks GKoS Wand.

10. Mathers adds "or rosewood," but see below. According to Aub24, M276, and Sl1307, the staff should be made of cane (Lat. arundo donax) or elder (Lat. sambucus", Ital. "sambuco o' di cano"). Ad. 10862 specifies cane only. Sl3091, L1202, and K288 add "Roseau," (reed) which Mathers mistranslates as "rosewood" (thanks to Mike Rock for pointing this out). -JHP

11. Mathers reads "hazel or nut tree" but Ad. 10862 and Aub24 both read avellanae (hazel). Sl1307 reads "avellana", M276 and W read "noccella", and Sl3091 "coudre". L1202 and K288 read "Coudrier ou Noisettier", which are both words for the hazel tree. -JHP

12. The staff and wand seem to be interchangeable in book 2 chapter 7. See footnote 4. I believe these characters are nothing more than corrupted versions of the Hebrew characters "AGLA + VN + IHVH" found in Trithemius. Scot's magical texts have "Tetragrammaton + Adonay + Agla + Craton" on the wand. The staff and wand are conspicuously absent from the list of instruments in the Hebrew Key of Solomon as well as Ad. 36674. -JHP

13. So Aub24 and Ad. 10862 (Lat. "EL potentissime"), which matches the wording in Book 1, chapter 8. This also agrees with the names "EL GIBOR" on the crown. Sl. 1307 reads "Adonay sanctissimo et potentissimo." - JHP

According to the Sworn Book of Honorius (Chap CXXXII), the magician's wand or staff is made of laurel or hazel, likewise of one year's growth ("magister tenens baculum lauri vel coruli illius anni..."). More details are provided in chapter CXXXIX: "But the wand should have four sides. On one side should be written 'Adonay'; on the second side 'Sabaoth'; on the third, 'Hiskiros'; on the fourth 'Emanuel.' On the middle of the wand, make the pentagon figure of Solomon, and where the wand is held, a cross, and thus it will be prepared for sacred and wonderful works."  

About The length: 

According to Pierre Mora's edition of Les Véritables Clavicules de Salomon, the wand should be one and a half feet in length, and an inch thick. This accords well with Franz Bardon's statements that it should be between 3/8 and 3/4 inches in diameter, and about 12-20 inches long.

The Avesta mentions the greatest length of the baresman twigs is the height of a knee, though ancient art shows it approximately the length of the arm (see above). Modern barsoms are much shorter, as short as nine inches.

The wording in Abramelin is somewhat confusing on this point. Perhaps half the length of your arm is intended: "Auch brauchst Du ein reines glattes Stäbchen, ungefähr einen kleinen Finger dick und eine Elle lang, von Mandelbaum." (You also need a small staff, pure and smooth, approximately a small finger thick, and a elle/yard long, from almond-wood.)

According to Ad. 36674, fol. 73r it should be in thickness "neere as big as your arm at the hand, and it must be just a cubit long, and the barke taken away, and remain white without painting."
The Grand Grimoire specifies a length of nineteen and an half inches.

Joseph Anton Herpentil, in his Epitome of supernatural magic, That is R. P. S. F. (1519) specifies the wand (or rod) should be 4 spans long.

How to use the Magic Wand: 

Most magic texts agree that the wand should be held in the right hand while praying, or while calling or addressing spirits. Christopher A. Faraone gives an ancient Greek spell wherein the divinity or spirit is invoked while holding a branch of laurel in the right hand, and an ebony staff in the left. When dismissing the spirits, the hands are switched. (Compare Meyer, p. 272.) This also has a parallel in PGM I.335 (Betz p. 12). In this use it is primarily used as a defensive weapon. It is used to strike the bowl in some divination methods. In Zoroastrian ritual the gaze and the ritual power ('amal) is focussed on the barsom. It is also held in the right hand.

Here is part of the description of universal hazel rod:

The Blasting Rod cannot be used for any other magical practice other than Evocation to Physical Manifestation: (...) And that is what the Rod does. For while the Operator is evoking, he is to hold the Rod in his right hand, the end of the Rod pointing in the general direction from which the demonic manifestation will occur.

Further, since he is calling forth one of the evil ones, he is to have the end of the Rod which is fitted with the metal cap that attracts the North part of the compass needle — and thus the cap with the South Pole magnetic charge — pointed to the direction of manifestation in order to attract the demon.

But the Rod does something more; something not discussed in any grammar, but which I have found out throughout decades of practicing Experimental Magic: it aids and balances the Magician during his entrance into the state of Bliss, and thus protects him during his struggle to maintain some semblance of his consciousness; a hold on some part of individual “I” so that he does not dissolve into the Bliss, and either fall out of the Circle or become unconscious, and thus lay helpless and at the mercy of the thing he has summoned forth.

Thus, it not only aids in forcing the demon into manifestation by attracting him to the site of Evocation to Physical Manifestation, but it protects and balances Magician so he can endure the Bliss and yet retain that ever so tenuous beam of personal consciousness in order to complete the Ceremonial Act, and complete it successfully. 

THIS is the secret of the Blasting Rod. This, and no other. THIS is why it is so important: it gives a power and control over the demon and over the Magician himself; a control that is absolutely necessary if the Magician is not only to succeed in the Ceremonial Act, but if he is to survive this most dangerous of all magical practices.

When the Magician has delivered his charge to the demon, rather than engage in the silliness of ‘banishing’ with pentagrams, he turns the Rod so that the end with the metal cap that attracts the SOUTH end of a compass needle is pointed toward the demon. An action that — by virtue of the cap being charged with a North pole magnetic flux — repels the demon, and forces it to relinquish its hold on this four-dimensional world of ours, and return to the depths from which it was summoned.

Baguette de Noisetier / Editions du Monolithe