The Shem ha-Mephorash
An atlas of names and seals
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The seals belong to the named manuscript witnesses. The collection records their differences; it does not claim a universal set of sigils across every tradition. The Sigils card face is traced from each angel's Hebrew letters by the site's own lamen method; it is not a manuscript witness. Read the source notes →
Read the source, letter by letter
In this construction, each of Exodus 14:19, 20 and 21 supplies seventy-two consonants. The first and third verses run in Hebrew reading order; the middle verse runs in reverse. Reading down each column gives one three-letter Name.
The triplets belong to Jewish Kabbalistic interpretation. The angel names shown here follow the later construction described by Agrippa, III.25, adding אל (El) or יה (Yah). The forms are unpointed; the display names follow the selected correspondence reference. Agrippa’s Latin forms remain available within each entry; neither spelling is presented as a definitive pronunciation of the divine Names.
Column 1 is at the right. The middle row is reversed. Select a column to inspect its letters. Arrow keys move through the columns; Home and End select the first and last.
Spaces, punctuation and vowel marks are omitted. Final letter shapes are normalised in the three-letter Names: ך ם ן ף ץ become כ מ נ פ צ. Their original forms remain visible in the letter trace. Repeated triplets retain their own positions.
A guide to the witnesses
A Name, an angelic name, a seal and a lamen are different things. The three-letter Name is a sequence extracted from the biblical text. The angelic form adds a divine suffix. A sigil or seal is a graphic figure attributed to an angel in a particular source. A lamen is an inscribed ritual tablet or plate, whose design depends on the text and operation.
The letter construction uses the Hebrew text of Exodus 14:19–21. The display derives every triplet from those verses. The modern qualities in the angel profiles form a separate interpretive layer; they are not translations of these letters.
Book III, chapter 25 describes the construction and prints seventy-two angelic forms. The Latin witness and the El/Yah suffixes follow that table. Where the consulted Hebrew table differs from the verse-derived letters, the individual entry records both readings. These are distinct textual layers.
The attribute of each Name, the nation and its name for God, the five degrees of the sphere, the days of the year, the hour of invocation and the account of what each genius rules and is invoked for come from Lazare Lenain, La Science cabalistique (Amiens, 1823), read in a later reprint of the same text; the book is in the public domain. Where the approved correspondence reference prints no table (angels 42 to 72), the zodiac arc, element and time window are taken from Lenain’s degrees and hours. The sign and element are derived from the printed degrees, since Lenain names the sign only for the first genius. His psalms are numbered by the Vulgate; the Psalm line of each entry gives the same verse in the King James numbering.
Printed irregularities are kept, not repaired: 31 April for the first genius’s second day; a repeated 14 August at the fifth; 3 September for 3 November at the thirteenth; repeated days at the eighteenth, twenty-second and seventy-first; degrees 95 to 100 at the twentieth and 216 for 206 at the forty-second; one hour shared by the sixteenth and seventeenth, and no hour printed at the eighth, thirty-eighth and forty-fourth; Genesis 1:1 in place of a psalm at the seventieth; the Virtues printed as the fifth order; the Archangels running 57 to 63 and the Angels 64 to 72 where the reference gives 57 to 64 and 65 to 72. The approved reference’s own gaps stay as they are: a time window it prints overlapping the previous one is shown as not listed, and no sphere, prince or Tarot card is supplied where it gives none.
Livre du Secret des Secrets ou la Clavicule de Salomon, catalogued as late eighteenth century. The crops retain the manuscript names, marks and imperfections. The digital facsimile is marked public domain by the Wellcome Library. Numbering errors and later annotations are kept visible.
Omael is a special case: the seal’s main label reads Ezael; a marginal note assigns it to Omael. This attribution is shown as uncertain.
A related French manuscript, dated c.1830 in the facsimile catalogue. The consulted scan jumps from manuscript page 136 to 139: the first twelve angel seals are absent from this scan. The surviving sixty are shown alongside Wellcome’s figures.
The drawings sometimes differ substantially, including the distribution of designs among Habuhiah, Rochel and Yabamiah. Each stays with its witness and the attribution notes explain the comparison.
In The Magus (1801), Barrett describes several possible materials and outlines, with divine names and characters arranged for the spirits being invoked. His instructions do not establish one universal lamen for each of these seventy-two angels.
The manuscript mode in each entry places a selected historical seal in an editorial frame. It remains a study composition, separate from the original sigil editor.
The original editor traces your selected Hebrew spelling on a fixed wheel of 22 letters, beginning with Aleph at the top and continuing clockwise. A circle marks the start, a crossbar the finish; loops show consecutive repeated letters and curved passes distinguish retraced pairs.
The same normalized spelling always produces the same geometry. The three-letter Name, constructed angelic form and recorded profile spelling are explicit, separate choices. Where no profile spelling is recorded, choose a supported input before drawing.
These are new Hermetic Cloud designs. The construction view explains every stroke; SVG downloads retain the method version and exact Hebrew input. Hebrew lettering is outlined so it travels with the artwork. Read the drawing method →
All 132 available seal figures in these two consulted scans are attached to their collated angel entries. They are document extracts, without generative redrawing or invented missing symbols. This is a bounded manuscript collection, not a claim to contain every seal ever used for these angels. Anonymous pentacles without angel labels and modern copyrighted redrawings have not been presented as additional ancient witnesses.
Research and editorial method → · Image provenance register →