A student once asked why the Seal of Cimeies required such exacting proportions. The answer came from a 17th-century manuscript: the seal is not a drawing. It is a lock. The demon answers only when the key turns correctly.
The Seal of Cimeies is the unique sigil of the 66th spirit of the Ars Goetia, a marquis who commands 20 legions and teaches grammar, logic, and rhetoric. Creating your own requires understanding the seal’s structure, the materials that carry its power, and the ritual conditions that activate it.
Create your own Seal of Cimeies by tracing the original sigil from the 17th-century manuscripts onto virgin parchment or metal, using the prescribed materials and planetary hours, then consecrating it through focused intention and protective ritual.
What the Seal of Cimeies Actually Is
The seal is a geometric diagram composed of intersecting lines, curves, and specific symbols that function as a spiritual address. In the Ars Goetia, the first section of the Lemegeton (circa 1640s), each of the 72 spirits possesses a unique seal. These seals are not decorative. They are the demon’s signature, the pattern that compels the spirit to appear and respond.
Cimeies (also spelled Cimejes, Kimaris, or Cimeries) appears as a warrior riding a black horse. His seal contains a central cross-like structure flanked by curved lines and terminal dots. The exact arrangement varies between manuscript traditions, but the core geometry remains consistent.
The seal serves two functions. First, it identifies the spirit being summoned. Second, it provides the magician with a point of control. Without the seal, the spirit may not recognize the authority of the summoner. With it, the demon is bound to answer truthfully.
Where the Seal Comes From: History and Manuscript Sources
The oldest known version of the Seal of Cimeies appears in the Lemegeton manuscripts of the 17th century. The earliest surviving copy, Sloane MS 2734 (British Library, dated to the 1640s), contains the full set of 72 seals. A second key manuscript, Sloane MS 3825, offers variant drawings with minor differences in line placement.
These manuscripts were compiled from earlier grimoire traditions. The Ars Goetia draws heavily on the Pseudomonarchia Daemonum (1583) by Johann Weyer, a student of Heinrich Cornelius Agrippa. Weyer listed 69 demons with their seals, though his versions sometimes differ from the later Lemegeton copies. Cimeies appears in Weyer’s list as “Cimeries,” with a seal that matches the general structure but shows simpler linework.
The seals were not drawn casually. Manuscript instructions specify that the magician must copy the seal exactly, using virgin materials, during specific planetary hours. A mistake in the geometry was considered dangerous. The seal was the contract. An error in the contract voided the agreement.
Symbolism and Meaning: What the Lines Represent
The Seal of Cimeies is not abstract geometry. Each element carries meaning.
The central cross structure represents the intersection of the material and spiritual worlds. The vertical line is the axis connecting heaven and earth. The horizontal line is the boundary between the visible and invisible. Where they meet is the point of manifestation, the place where the spirit can appear.
The curved lines flanking the cross are often interpreted as the paths the spirit travels. In some readings, they represent the wings of Cimeies’s horse or the arcs of his authority. The terminal dots at the ends of the lines are points of containment. They mark where the spirit’s power stops.
The seal’s asymmetry is intentional. Unlike the balanced seals of kings (Solomon, for example), Cimeies’s seal is slightly off-center. This reflects his rank. As a marquis, he holds authority but not sovereignty. The asymmetry reminds the magician that the spirit is powerful but subordinate.
Creating the seal requires three things: the correct source, the right materials, and the proper timing.
Step 1: Find the Correct Source
Do not rely on modern reproductions. Go to the primary manuscripts. The Sloane MS 2734 version of the seal is the most widely used. A high-quality facsimile or a traced copy from a reputable edition of the Ars Goetia (such as the 1904 Crowley/Mathers edition or the 2003 Peterson translation) provides the accurate geometry.
Trace the seal onto paper first. Check every line against the original. The distance between the central cross and the flanking curves matters. The angle of the terminal dots matters. Manuscripts disagree on minor details, so choose one source and stick with it.
Step 2: Choose Your Material
Traditional grimoires specify virgin parchment for the seal. Virgin parchment is animal skin that has never been used for any other purpose. Modern practitioners often substitute high-quality paper (cotton rag, acid-free) or thin metal sheets (copper, brass, or silver).
The material affects the seal’s power. Parchment carries the organic connection to the animal world. Metal carries the planetary influence of Saturn (for binding) or Jupiter (for authority). Paper is neutral but requires consecration.
Whatever material you choose, it must be clean. No writing, no stains, no previous marks. The seal must be the first and only thing drawn on that surface.
Step 3: Prepare the Ink
The Lemegeton does not specify ink color for the seals, but later grimoire tradition (the Greater Key of Solomon, the Book of Abramelin) recommends black ink for binding spirits. Red ink is reserved for commanding spirits. Black is the color of containment.
Traditional ink recipes include lampblack, gum arabic, and rainwater. Modern practitioners can use India ink (carbon-based, waterproof) or a homemade mixture of charcoal powder and egg white. Avoid synthetic inks with chemical additives.
Step 4: Choose the Planetary Hour
The seal must be drawn during the planetary hour of Saturn (for binding) or Jupiter (for authority). Cimeies is a marquis, so Jupiter’s hour is appropriate. The hour of Mars is also acceptable for spirits of war.
Planetary hours are calculated from sunrise to sunset. Each hour is not 60 minutes but a fraction of daylight or nighttime divided by 12. Use a planetary hour calculator or the tables in Agrippa’s Three Books of Occult Philosophy (1533).
Draw the seal in one continuous motion where possible. If you must lift the pen, do so only at natural breaks in the design. The seal should feel like a single act of creation.
Step 5: Consecrate the Seal
Once the ink is dry, consecrate the seal through focused intention. Hold it in your dominant hand. Visualize the seal glowing with the color of Cimeies’s planetary correspondence (blue for Jupiter, red for Mars). Speak the spirit’s name aloud.
Some practitioners burn incense (frankincense or sandalwood) over the seal. Others pass it through candle flame. The method matters less than the intention. The seal must feel alive, not like a piece of paper.
How the Seal Is Used in Practice
The Seal of Cimeies is not a talisman to carry. It is a tool for summoning. In traditional Goetic practice, the magician places the seal inside the triangle of art, a protective triangle drawn on the floor. The spirit appears within the triangle, bound by the seal’s power.
The magician stands outside the triangle, inside a protective circle. The seal is placed at the triangle’s center or at one of its points, depending on the tradition. The magician calls the spirit by name, shows the seal, and states the purpose of the summoning.
Cimeies is called for knowledge. He teaches grammar, logic, and rhetoric. He can reveal hidden treasures and lost objects. He commands 20 legions of spirits, so he is not a minor entity. The seal must be treated with respect.
After the working, the seal is either destroyed (burned or buried) or stored in a black silk cloth, away from sunlight and casual handling.
The Seal of Cimeies shares structural features with other Goetic seals but differs in key ways.
Seal of Bael (first spirit): Bael’s seal is a complex geometric figure with multiple intersecting lines. It is more symmetrical than Cimeies’s seal, reflecting Bael’s status as a king.
Seal of Paimon (ninth spirit): Paimon’s seal contains a central cross similar to Cimeies’s, but with additional symbols and a more elaborate frame. Paimon is a king, so his seal shows greater authority.
Seal of Vassago (third spirit): Vassago’s seal is simpler, with fewer lines and a more open structure. Vassago is a prince, not a marquis, so his seal reflects lower rank.
The number of terminal dots, the angles of the curves, and the presence or absence of a central cross all indicate the spirit’s position in the hierarchy. Cimeies’s seal places him in the middle ranks: not a king, not a servant, but a commander with substantial authority.
Misconception 1: The seal can be drawn from memory. No. The seal must be copied from an authentic source. Memory introduces errors. Errors break the binding.
Misconception 2: The seal works as a talisman. The seal is not a protective amulet. It is a summoning tool. Carrying it without ritual context is meaningless or dangerous.
Misconception 3: Any ink and paper will do. The material matters. Virgin parchment or clean metal carries the seal’s power. Recycled paper or synthetic ink weakens the connection.
Misconception 4: The seal must be destroyed after use. Some traditions require destruction. Others allow storage. The key is that the seal must not be handled casually. If stored, keep it wrapped in black silk and stored in a dark place.
Misconception 5: The seal is the same as the demon’s sigil. In Goetic tradition, the seal and the sigil are the same thing. In other traditions (Thelema, Enochian), sigils and seals are different. For the Ars Goetia, they are identical.
FAQ
Can I print the seal from a computer? No. The seal must be hand-drawn. The act of drawing is part of the ritual. A printed seal has no power.
What if I make a mistake while drawing? Start over. Do not correct the mistake. The seal must be perfect. A corrected seal is a broken seal.
Do I need to use virgin parchment? Traditional grimoires require it. Modern practitioners can substitute high-quality paper or metal, but the material must be unused.
Can I use the seal for protection? No. The seal is for summoning, not protection. Using it for protection may attract the spirit’s attention without proper containment.
Closing
The closing of the Cimeies seal guide is the closing of the use. Can you use the seal for protection? No: the seal is for the summoning, the focus of the evocation — the spirit Cimeies, the marquis of the Goetia, the sixty-sixth spirit, who appears as the valiant warrior and teaches the arts of the language and the logic. The closing is the distinction: the seal is the instrument of the contact, not the talisman of the protection, and the practitioner who uses the seal uses it for the working it signs. The seal is the signature of the spirit, and the signature opens the contact that the rite directs.
The Seal of Cimeies is one of 72 keys in the Goetic system, each with its own geometry and purpose. Creating your own requires patience, precision, and respect for the source material. The seal is not a drawing. It is a lock. Turn the key correctly, and the door opens. For a deeper understanding of the Goetic hierarchy and the spirits who answer to these seals, explore our guide to demonology and the Goetia. If you are new to sigil work, our glossary of occult symbols explains the difference between seals, sigils, and signs. And for the specific rituals that accompany the seal, see our guide to summoning Goetic spirits.