The Book of ceremonial Magic

147:2 The statement is adapted from the Key of Solomon, Book II. c. 5, but the analogy
ends with the prescription of warm water; the prayers differ and the whole ceremony is
simplified in the Goëtic ritual.
148:1 These Psalms are numbered 13 and 26 in the Vulgate. They were possibly selected
on amount of the symbolism attaching to these numbers. Thirteen refers to death and
resurrection into new life; it thus connects with the regeneration typified by the bath.
Twenty-six is the number of Jehovah. In the Authorised Version the same Psalms appear
as 14 and 27.
§ 5. Concerning the External Preparation of the Operator, and secondly
Concerning the Vestments
The use of special garments in the ceremonies of Magic follows reasonably enough from
the religious character ascribed to these operations. Peter de Abano recommends a priest's
garment if possible, by which an alb may be understood. 2
p. 149
The Book of Black Magic, following the Key of Solomon, and representing the Jewish
rite, prescribes an outer vestment like that of the Levites, with the following characters
embroidered in red silk upon the breast:--
All garments, even to the shirt, must be of linen cloth, 1 and when assuming them these
words should be recited: ANTON, AMATOR, EMITES, THEODONIEL, PONCOR,
PAGOR, ANITOR; 2 by the virtue of these most holy Angelic Names do I clothe myself,
O Lord, in my Sabbath garments, that so I may fulfil, even unto their term, all things
which I desire to effect through Thee, Most Holy ADONAY, Whose kingdom and rule
endure for ever and ever. Amen.
The shoes and hat should be of white leather, bearing the same characters 3 written in
cinnabar diluted with gum-water, the pen of the Art being used. The following names
must be written about the hat: 4 JEHOVA, behind; ADONAY, on the right hand; ELOY,
on the left; and GIBOR, 5 at the front.