Jupiter’s seven pentacles bring treasures, honour and tranquillity into company with protection and visions. Parasiel teaches possession of treasure places; Bariel belongs to a silver wealth figure; the final Psalm raises the needy to sit with princes. [1]
Mathers 1889
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Source reproduction The 1st Pentacle of Jupiter: mystical characters inside Netoniel, Devachiah, Tzedeqiah and Parasiel. Mathers 1889, Plate IV, figure 18; notice on p. 61.
Invocation of Jupiter’s spirits; Parasiel’s teaching about possession of treasure places.
Source reproduction The 2nd Pentacle of Jupiter: AHIH, AB and IHVH in a circle-tipped hexagram, within Psalm 112:3. Mathers 1889, Plate IV, figure 19; notice on p. 61.
Glory, honour, riches and tranquillity; treasure discovery and expulsion of its guardians.
Source reproduction The 3rd Pentacle of Jupiter: two planetary seals and divine names, enclosed by Psalm 125’s Mount Zion verse. Mathers 1889, Plate IV, figure 20; notice on p. 61.
Protection during invocation and immediate spirit obedience upon showing the figure.
Source reproduction The 4th Pentacle of Jupiter. IH crowns the branching sigil; Adoniel and Bariel accompany the small quartered square. Mathers 1889, Plate IV, figure 21; notice on p. 62.
To acquire riches and honour and possess abundant wealth; its angel is Bariel.
Source reproduction The 5th Pentacle of Jupiter: recombined Ezekiel letters within the longer opened-heavens verse. Mathers 1889, Plate V, figure 22; notice on p. 62.
Assured visions, linked by the Key to Jacob’s ladder.
Source reproduction The 6th Pentacle of Jupiter: four elemental rulers in a broad cross, within Psalm 22’s pierced-body words. Mathers 1889, Plate V, figure 23; notice on p. 62.
Protection from earthly dangers through daily devotion and repetition of the verse.
Source reproduction The 7th Pentacle of Jupiter: mystical characters within the Psalm’s ascent from poverty to princes. Mathers 1889, Plate V, figure 24; notice on p. 62 and note on p. 63.
Relief from poverty through devotion and recitation; treasure discovery and expulsion of guardians.
Treasure, honour and tranquillity
Jupiter’s opening wheel invokes four named spirits, with Parasiel singled out as lord and master of treasures. The notice says this spirit teaches possession of the places where treasures lie. The second joins glory, honours, dignities and riches with tranquillity of mind; it also discovers treasures and drives away the spirits presiding over them. [1]
The fourth promises wealth and honour under the angel Bariel. It shares Psalm 112’s wealthy-household verse with the second, but its specified medium is silver, engraved in Jupiter’s day and hour while Jupiter is in Cancer. The second instead calls for virgin paper or parchment, a swallow’s pen and screech-owl blood. [1]
A protected encounter and opened heavens
The third protects those who bring spirits into appearance. Showing its figure after they arrive is said to secure immediate obedience. Two component seals lie beside Adonai and IHVH, surrounded by the Psalm’s Mount Zion, which remains unshaken. [1]
The fifth promises assured visions, linking its pentacle to Jacob’s ladder. Its interior letters are recombined from five five-letter Hebrew words about opened heavens and visions of God. The longer surrounding verse comes from Ezekiel beside the Chebar; Mathers proposes a shorter inscription to remove that specifically exilic setting. [1]
Devotion, preservation and relief
The sixth requires daily devotional regard and repetition of its verse for protection from earthly dangers. Its broad cross holds four elemental rulers, within the Psalm’s pierced hands and feet and exposed bones. The seventh also combines devotion and verse repetition with relief from poverty, treasure discovery and the expulsion of guardians. [1]
Tin and celestial blue are Jupiter’s general metal and paper colour in chapter XVIII. The silver, paper and devotional requirements belong to their particular notices. The final verse carries the family’s prosperity into a human scene: the poor and needy lifted from the dunghill to sit with princes. [1][8]
S. L. MacGregor Mathers, 1889; printed edition, including editorial restoration of Hebrew characters. Book I XVIII, printed pp. 61–63; figures 18–24, Plates IV–V (PDF pp. 73, 76); general materials/timing pp. 56–57; Preface p. vi